am 


^Teidelberg  Catechism 


BX  9428  .G6  1904 
Good,  James  I.  1850-1924 
Aid  to  the  Heidelberg 
catechism 


A    I   D: 


TO  THE 


OF 


PRiNCf)N 


OCT  1 4  1929  _, 


Heidelberg  Catechism 


BY 


Rev.  James  I.  Good,  D.  D. 

Author  of  Historical  Manual  of  the  Reformed  Church.    His- 
tory of  the  Reformed  Church  in  the  United  States. 
Famous  Women  of  the  Reformed  Church. 
Famous  Missionaries  of  the  Reformed 
Church.    Etc. 


Central  Publishing  Hoitsk,  2969-2975  W.  25th  8t, 
Olkvkland,  Ohio. 


OOPTKIGHT  1904. 


PREFACE. 

THIS  booklet  is  prepared  as  its  name  indicates 
to  aid  the  pastor  in  catechization.  The 
Heidelberg  Catechism,  gives  the  doctrinal 
statement  of  our  religion,  to  this  it  adds  also 
the  historical.  On  account  of  the  peculiar  cir- 
cumstances in  which  we  live  in  America  our 
children  do  not  get  the  thorough  instruction  in 
the  Bible  that  is  given  in  German}^  in  the  public 
schools ;  so  we  have  added  to  the  catechism 
a  brief  Bible-history.  As  every  catechumen 
ought  to  know  the  history  of  his  own  church 
we  have  also  added  a  brief  history  of  our  Re- 
formed church.  Both  are  arranged  in  sections 
so  that  regular  lessons  can  be  assigned.  If,  how- 
ever, this  additional  instruction  makes  the  com- 
mittal of  the  catechism  too  great  a  labor,  we  have 
also  placed  in  the  book  the  Shorter  Heidelberg 
Catechism  by  Rev.  Prof.  D.  Van  Home,  D.  D., 
(the  best  of  all  the  abbreviations  of  our  Cate- 
chism) so  that  the  learning  of  the  answers  may 
be  made  easier.  We  are  greatly  indebted  to  Prof. 
Van  Home  for  this  kindness.  These  various  ad- 
ditions make  it  the  most  complete  aid  to  our  cate- 
chism that  has  been  published.  Hoping  that  this 
book  will  prove  helpful  to  pastors  and  be  a  mes- 
senger of  God  to  lead  souls  in  our  catechetical 
classes  to  Christ,  we  prayerfully  send  it  forth. 


Digitized  by  the  Internet  Archive 

in  2009  with  funding  from 

Princeton  Theological  Seminary  Library 


http://www.archive.org/details/aidtoheidelbergcOOgood 


The  Heidelberg  Catechism. 

Question  1. 

What  is  thy  only  comfort  in  life  and  death? 
Answer. 

That  I,  with  body  and  soul,  both  in  Hfe 
and  death,  am  not  my  own,  but  belong  to  my 
faithful  Saviour  Jesus  Christ,  who,  with 
His  precious  blood,  hath  fully  satisfied  for 
all  my  sins,  and  delivered  me  from  all  the 
power  of  the  devil;  and  so  preserves  me, 
that  without  the  will  of  my  heavenly  Father, 
not  a  hair  can  fall  from  my  head ;  yea,  that 
all  things  must  be  subservient  to  my  salva- 
tion ;  and  therefore,  by  His  Holy  Spirit,  He 
also  assures  me  of  eternal  life,  and  makes 
me  sincerely  willing  and  ready  henceforth 
to  live  imto  Him. 

For  ye  are  bought  with  a  price:  therefore  glorify 
Grod  in  your  body,  and  in  your  spirit,  which  are  God's. 
1  Cor.  6:20. 

The  blood  of  Jesus  Christ  His  Son  cleansethus  from 
all  sin.    lJohnl:7. 

Are  not  two  sparrows  sold  for  a  farthing?  and  one 
of  them  shall  not  fall  on  the  ground  without  your 
Father.  But  the  very  hairs  of  your  head  are  all  num- 
bered. Fear  ye  not  therefore,  ye  are  of  mo-re  value 
than  many  sparrows.    Matt.  10:  29—31. 

The  Spirit  itself  beareth  witness  with  our  spirit, 
that  we  are  the  children  of  Gk»d:  and  if  children,  then 
heirs ;  heirs  of  Grod,  and  joint  heirs  with  Ohi'ist.  Rom. 
8:16,  17. 

5 


THE   HEIDELBERG  CATECHISM. 

Question  2. 

How  many  things  are  necessary  for  thee  to 
know,  that  thou,  enjoying  this  comfort  mayest  live 
and  die  happy  ? 

Answer. 

Three ;  the  first,  how  great  my  sins  and 
miseries  are;  the  second,  how  I  may  be  de- 
livered from  all  my  sins  and  miseries ;  the 
third,  how  I  shall  express  my  gratitude  to 
God  for  such  deliverance. 

O  wretched  man  that  I  am!  who  shall  deliver  me 
from  the  body  of  this  death?  I  thank  Grod  through 
Jesus  Christ  our  Lord.    Rom.  7: 24,  25. 

FIRSTT  PART. 

OF  MAN'S  MISERY. 
Question  3. 

Whence  knowest  thou  thy  misery  ? 
Answer. 

Out  of  the  Law  of  God. 

By  the  law  is  the  knowledge  of  sin.    Rom.  3: 20. 

Question  4. 
What  does  the  law  of  God  require  of  us  ? 
Answer. 

Christ  teaches  us  that  briefly,  Matt, 
xxii,  3*7 — 40.  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  with  all  thy  soul, 
with  all  thy  mind,  and  with  all  thy  strength. 
This  the  first  and  great  commandment. 
6 


THE    HEIDELBERG   CATECHISM. 

The  second  is  like  unto  this :  thoii  shalt 
love  thy  neighbor  as  thvself.  On  these  two 
commands  hang  the  whole  law  and  the 
prophets. 

Question  5. 

Canst  thou  keep  aU  these  things  perfectly  ? 

Answer. 

In  no  wise :  for  I  am  prone  by  nature 
to  hate  God  and  my  neighbor. 

The  carnal  mind  is  enmity  against  God.    Rom.  8: 7. 

Question  6. 

Did  God  then  create  man  so  wicked  and  per- 
verse ? 

Answer. 

•  By  no  means;  but  God  created  man 
good,  and  after  His  own  image,  in  right- 
eousness and  true  holiness,  that  he  might 
rightly  know  God  his  Creator,  heartily  love 
Him,  and  live  with  Him  in  eternal  happi- 
ness, to  glorify  and  praise  Him. 

God  created  man  in  His  own  image,  in  the  image  of 
God  created  He  him.    Gen.  1: 27. 

Question  7. 

Whence  then  proceeds  this  depravity  of  human 
nature  ? 

Answer. 

From  the  fall  and  disobedience  of  our 
first  parents,  Adam  and  Eve,  in  Paradise- 
hence  our  nature  is  become  so  corrupt  that 
we  are  all  conceived  and  b'jrn  in  sin. 

7 


THE   HEIDELBERG  CATECHISM. 

By  one  man  sin  entered  into  the  world,  and  death 
by  sin;  and  so  death  passed  upon  all  men,  for  that  all 
have  sinned.    Rom.  5: 12. 

Question  8. 
Are  we  then  so  corrupt  that  we  are  wholly  in- 
capable of  doing  any  good,  and  inclined  to  all  wick- 
edness ? 

Answer. 

Indeed  we  are,  except  we  are  regenerat- 
ed by  the  Spirit  of  God. 

Except  a  man  be  born  of  water  and  of  the  Spirit, 
he  cannot  enter  into  the  kingdom  of  God.    John  3: 5. 

Question  9. 

Does  not  God  then  do  injustice  to  man,  by  re- 
quiring from  him,  in  His  Law,  that  which  he  can- 
not perform  ? 

Answer. 

Not  at  all :  for  God  made  man  capable 
of  performing  it;  but  man,  by  the  instiga- 
tion of  the  devil,  and  his  own  wilful  disobe- 
dience, deprived  himself  and  all  his  posterity 
of  those  divine  gifts. 

The  serpent  beguiled  Eve  through  his  subtilty. 
2  Cor.  11:3. 

By  one  man's  disobedience  many  were  made 
sinners.    Rom.  5: 19. 

Question  10. 
Will  God  suffer  sueh  disobedience  and  rebellion 
to  go  unpunished  ? 

Answer. 
By  no  means :  but  is  terribly  displeased 
8 


THE   HEIDELBERG  CATECHISM. 

with  our  original  as  well  as  actual  sins ;  and 
will  punish  them  in  His  just  judgment 
temporally  and  eternally,  as  He  hath  de- 
clared, "Cursed  is  every  one  that  continueth 
not  in  all  things,  which  are  written  in  the 
book  of  the  law,  to  do  them." 

We  were  by  nature  the  children  of  wrath,  even  as 
others.    Eph.  2:3. 

The  wrath  of  God  is  revealed  from  heaven  against 
all  ungodliness  and  unrighteousness  of  men.  Rom.  1 :  18. 
Question  11. 
Is  not  God  then  also  merciful  ? 
Answer. 
God  is  indeed  merciful,  but  also  just; 
therefore  His  justice  requires  that  sin,  which 
is  committed  against  the  most  high  majesty 
of  God,  be  also  punished  with  extreme,  that  is, 
with  everlasting  punishment,  both  of  body 
and  soul. 

And  the  Lord  passed  by  before  him,  and  proclaimed, 
The  Lord,  The  Lord  God,  merciful  and  gracious,  long- 
suffering,  and  abundant  in  goodness  and  truth,  keep- 
ing mercy  for  thousands,  forgiving  iniquity  and  trans- 
gression and  sin,  and  that  will  by  no  means  clear  the 
guilty.    Ex.  34:6,  7. 


« 


THE   HEIDELBERG  CATECHISM. 


SKCOND  PART. 

OF  MAN'S  DELIVERANCE. 
Question  12. 

Since  then,  by  the  righteous  judgment  of  God, 
we  deserve  temporal  and  eternal  punishment :  how 
may  we  escape  that  punishment,  and  be  again  re- 
ceived into  favor  ? 

Answer. 
God  will  have  His  justice  satisfied;  and 
therefore  we  must  make  this  full  satisfac- 
tion, either  by  ourselves  or  by  another. 
The  soul  that  sinneth,  it  shall  die.    Ez.  18: 4. 
Question  13. 
Can  we  ourselves  then  make  this  satisfaction  ? 
Answer. 
By  no  means;  but  on  the  contrary,  we 
daily  increase  our  debt. 

How  should  man  be  just  with  God  ?  If  he  will  con- 
tend with  Him,  he  cannot  answer  Him  one  of  a  thou- 
sand.   Job9:2,  3;  also  Matt.  16:26. 

Question  14. 

Can  there  then  be  found  any  where,  one,  who 
is  a  mere  creature,  able  to  satisfy  for  us  ? 
Answer. 

None ;  for  first,  God  will  not  punish  any 

other  creature  for  the  sin  which  man  hath 

committed ;  and  further,  no  mere  creature 

can    sustain    the   burden    of    God's   eternal 

10 


THE   HEIDELBERG  CATECHISM. 

wrath  against  sin,  so  as  to  deliver  others 
from  it. 

None    of   them    can    oy    any   means   redeem    his 
brother,  nor  give  to  God  a  ransom  for  him:  for  the 
redemption  of  their  soul  is  precious.    Ps.  49: 7,  8. 
Question  15. 
What   sort  of  a  mediator  and  deliverer  then 
must  we  seek  for  ? 

Answer. 
For  one  who  is  very  man,  and  perfectly 
righteous;  and  yet  more  powerful  than  all 
creatures ;  that  is,  one  who  is  also  very  God. 
Question  16. 
Why  must  He  be  very  man,  and  also  perfectly 
righteous  ? 

Answer. 

Because  the  justice  of  God  requires  that 
the  same  human  nature,  which  has  sinned, 
should  likewise  make  satisfaction  for  sin ; 
and  one,  who  is  himself  a  sinner,  cannot 
satisfy  for  others. 

Such  a  high  priest  became  us,  who  is  holy,  harm- 
less, undeflled,  separate  from  sinners,  and  made  higher 
than  the  heavens;  who  needeth  not  daily,  as  those 
high  priests,  to  offer  up  sacrifice,  first  for  his  own  sins, 
and  then  for  the  people's.    Heb.  7: 20,  27. 

Question  17. 

Why  must  He  in  one  person  be  also  very  God  ? 
Answer. 

That  He  might,  by  the  power  of  His 
11 


THE   HEIDELBERG  CATECHISM. 

Godhead,  sustain,  in  His  human  nature,  the 
burden  of  God's  wrath;  and  might  obtain 
for,  and  restore  to  us,  righteousness  and  Hfe. 

He  was  wounded  for  our  transgressions,  He  was 
bruised  for  our  iniquities:  the  chastisement  of  our 
peace  was  upon  Him;  and  with  His  stripes  we  are 
healed.  By  His  knowledge  shall  my  righteous  servant 
justify  many ;  for  He  shall  bear  their  iniquities.  Isa. 
53:5,11. 

Question  18. 

Who  then  is  that  Mediator,  who  is  in  one  per- 
son, both  very  God,  and  a  real  righteous  man  ? 
Answer. 

Our  Lord  Jesus  Christ :  who  of  God  is 
made  unto  us  wisdom,  and  righteousness, 
and  sanctification,  and  redemption. 

There  is  one  God,  and  one  Mediator  between  Grod 
and  men,  the  man  Christ  Jesus;  who  gave  Himself  a 
ransom  for  all,  to  be  testified  in  due  time.  1  Tim.  2: 5, 6. 

Question  19. 

Whence  knowest  thou  this  ? 
Answer. 

From  the  holy  Gospel,  which  God  Him- 
self revealed  first  in  Paradise;  and  afterwards 
published  by  the  Patriarchs  and  Prophets, 
and  was  pleased  to  represent  it  by  the  shad- 
ows of  sacrifices  and  the  other  ceremonies 
of  the  law ;  and  lastly,  has  accomplished  it 
by  His  only  begotten  Son. 

I  will  put  enmity  between  thee  and  the  woman, 
and  between  thy  seed  and  her  seed;  it  shall  bruise  thy 
head,  and  thou  shalt  bruise  his  heel.    Gen.  3: 15. 
12 


THE    HEIDELBERG    CATECHISM. 

Behold  the  Lamb  of  God,  which  taketh  away  the 
sin  of  the  world!    John  1:29. 

For  even  Christ  our  passover  is  sacrificed  for  us. 
1  Cor.  5:7. 

Question  20. 

Are  all  men  then,  as  they  perished  in  Adam, 
saved  by  Christ  ? 

Answer. 

No;  only  those  who  are  ingrafted  into 
Him,  and  receive  all  His  benefits,  by  a  true 
faith. 

God  so  loved  the  world,  that  He  gave  His  only  be- 
gotten Son,  that  whosoever  believeth  in  Him  should 
not  perish,  but  have  everlasting  live.    John  3: 16. 

He  that  believeth  on  the  Son  hath  everlasting 
life:  and  he  that  believeth  not  the  Son  shall  not  see 
life;  but  the  wrath  of  God  abideth  on  him.  John  3: 36. 

Question  21. 

What  is  true  faith  ? 

Answer. 

True  faith  is  not  only  a  certain  knowl- 
edge, whereby  I  hold  for  truth  all  that  God 
has  revealed  to  us  in  His  Word ;  but  also  an 
assured  confidence  which  the  Holy  Ghost 
works  by  the  Gospel  in  my  heart,  that  not 
only  to  others,  but  to  me  also,  remission  of 
sin,  everlasting  righteousness  and  salvation, 
are  freely  given  by  God,  merely  of  grace, 
only  for  the  sake  of  Christ's  merits. 

Now  faith  is  the  substance  of  things  hoped  for,  the 
evidence  of  things  not  seen.    Heb.  11 : 1. 

By  grace  are  ye  saved  through  faith;  and  that  not 
13 


THE    HEIDELBERG    CATECHISM. 

of  yourselves:  It  is  the  gift  of  God:  not  of  works,  lest 
any  man  should  boast.    Eph.  2: 8,  9. 
Question  22. 
What  is  then  necessary  for  a  Christian  to  be- 
lieve ? 

Answer. 

All  things  promised  us  in  the  Gospel ; 
which  the  Articles  of  our  catholic  undoubted 
Christian  faith  briefly  teach  us. 

Question  23. 

What  are  these  Articles  ? 
Answer. 

/  believe  in  God  the  Father  Almighty, 
Maker  of  Heaven  and  Earth:  And  in  Jesus 
Christ  His  only  begotten  Son  our  Lord: 
Who  zvas  conceived  by  the  Holy  Ghost: 
Born  of  the  Virgin  Mary:  Suffered  tinder 
Pontius  Pilate:  IV as  crucified,  dead,  and 
buried:  He  descended  into  Hell:"^'  The  third 
day  He  rose  from  the  dead:  He  ascended 
into  Heaven,  and  sitteth  at  the  right  hand 
of  God  the  Father  Almighty:  from  thence 
He  shall  come  to  judge  the  quick  and  the 
dead.  I  believe  in  the  Holy  Ghost:  I  be- 
lieve in  the  Holy  Catholic  Church:  The 
Communion  of  Saints:  The  Forgiveness  of 
Sins:  The  Resurrection  of  the  Body:  And 
Life  everlasting.     Amen. 

Question  24. 
How  are  these  Articles  divided  ? 

»  (or  "Hades."— Directory  of  Worship.) 
U 


THE    HEIDELBERG    CATECHISM, 

Answer. 

Into  three  parts :  the  first  is  of  God  the 
Father,  and  our  creation ;  the  second  of  God 
the  Son,  and  our  redemption ;  the  third  of 
God  the  Holy  Ghost,  and  our  sanctification. 
Question  25. 
Since   there  is   but   one   divine   essence,   why 
speakest  thou  of  Father,  Son  and  Holy  Ghost  ? 
Answer. 
Because  God  hath  so  revealed  Himself 
in  His  Word,  that  these  three  distinct  per- 
sons are  the  only  true  and  eternal  God. 

And  Jesus.when  He  was  baptized,  went  up  straight- 
way out  of  the  water:  and,  lo,  the  heavens  were 
opened  unto  Him,  and  He  saw  the  Spirit  of  God 
descending  like  a  dove,  and  lighting  upon  Him :  and  lo 
a  voice  from  heaven,  saying,  This  is  my  beloved  Son, 
in  whom  I  am  well  pleased.    Matt.  3:  16,  17. 

Go  ye  therefore,  and  teach  all  nations,  baptizing 
them  in  the  name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost.    Matt.  28:  19. 


GOD  THE  FATHER. 
Question  26. 

What  helievest  thou  when  thou  sayest,  "I  be- 
lieve in  God  the  Father  Almighty,  Maker  of  heaven 
and  earth"  ? 

Answer. 

That  the  eternal  Father  of  our  Lord  Je- 
sus Christ   (who  of  nothing  made  heaven 
and  earth,  with  all  that  is  in  them,  who  like- 
15 


THE    HEIDELBERG    CATECHISM. 

wise  upholds  and  governs  the  same  by  His 
eternal  counsel  and  providence)  is,  for  the 
sake  of  Christ  His  Son,  my  God  and  my 
Father;  on  whom  I  rely  so  entirely,  that  I 
have  no  doubt,  but  He  will  provide  me  with 
all  things  necessary  for  soul  and  body; 
and  further,  that  He  will  make  whatever 
evils  He  sends  upon  me  in  this  valley  of 
tears,  turn  out  to  my  advantage :  for  He  is 
able  to  do  it,  being  almighty  God,  and  will- 
ing, being  a  faithful  Father. 

Through  faith  we  understand  that  the  worlds  were 
framed  by  the  word  of  God,  so  that  things  which  are 
seen  were  not  made  of  things  which  do  appear.  Heb. 
II;  3. 

My  Father  worketh  hitherto,  and  I  work.  John  5: 17. 

If  ye   then,  being  evil,  know   how  to  give  good 

gifts  unto  your  children,  how  much  more  shall  your 

Father  which  is  in  heaven  give  good  things  to  them 

that  ask  Him?    Matt.  7: 11. 

Question  27. 
What  dost  thou  mean  by  the  Providence  of 
God? 

Answer. 
The  almighty  and  everywhere  present 
power  of  God ;  whereby,  as  it  were,  by  His 
hand.  He  upholds  and  governs  heaven, 
earth,  and  all  creatures;  so  that  herbs  and 
grass,  rain  and  drought,  fruitful  and  barren 
years,  meat  and  drink,  health  and  sickness, 
riches  and  poverty,  yea,  all  things,  come  not 
by  chance,  but  by  His  fatherly  hand. 
16 


THE    HEIDELBERG    CATECHISM. 

In  Him  we  live,  and  move,  and  have  our  being. 
Acts  17:28. 

Are  not  two  sparrows  sold  for  a  farthing?  and 
one  of  them  shall  not  fall  to  the  ground  without 
•your  Father.  But  the  very  hairs  of  your  head  are  all 
numbered.  Fear  ye  not  therefore,  ye  ai-e  of  more  value 
than  many  sparrows.    Matt.  10:  29—31. 

Question  28. 

What  advantage  is  it  to  us  to  know  that  God 
has  created,  and  by  His  providence  doth  still  up- 
hold all  things  ? 

Answer. 

That  we  may  be  patient  in  adversity; 
thankful  in  prosperity ;  and  that  in  all  things, 
which  may  hereafter  befall  us,  we  place  our 
firm  trust  in  our  faithful  God  and  Father, 
that  nothing  shall  separate  us  from  His  love  ; 
since  all  creatures  are  so  in  His  hands,  that 
without  His  will  they  cannot  so  much  as 
move. 

In  every  thing  give  thanks:  for  this  is  the  will  of 
God  in  Christ  Jesus  concerning  you.   1  Thess.  5: 18. 

I  am  persuaded,  that  neither  death,  nor  life,  nor 
angels,  nor  principalities,  nor  powers,  northings  pres- 
ent, nor  things  to  come,  nor  height,  nor  depth,  nor  any 
other  creature,  shall  be  able  to  separate  us  from  thb 
love  of  Grod,  which  is  in  Christ  Jesus  our  Lord.  Rom. 
8:38,39. 


OF  GOD  THE  SON. 
Question  29. 

Why  is  the  Son  of  God  called  Jesus,  that  is, 
Saviour  ? 

3  17 


THE    HEIDELBERG    CATECHISM. 

Answer. 

Because  He  saveth  us,  and  delivereth 
us  from  our  sins ;  and  likewise,  because  we 
ought  not  to  seek,  neither  can  find  salvation 
in  any  other. 

The  angel  said  to  Joseph:  and  thou  shalt  call  His 
name  Jesus:  for  He  shall  save  His  people  from  their 
sins.    Matt.  1:  21. 

Question  30. 
Do  such  then  believe  in  Jesus  the  only  Saviour, 
who  seek  their  salvation  and  happiness  of  saints, 
of  themselves,  or  any  where  else  ? 
Answer. 
They  do  not :  for  though  they  boast  of 
Him  in  words,  yet  in  deeds  they  deny  Jesus 
the  only  Deliverer  and  Saviour :  for  one  of 
these  two  things  must  be  true,  that  either 
Jesus  is  not  a  complete  Saviour,  or  that  they 
who  by  a  true  faith  receive  this   Saviour, 
must  find  all  things  in  Him  necessary  to 
their  salvation. 

Neither  is  there  salvation  in  any  other:  for  there 
is  none  other  name  under  heaven  given  among  men, 
whereby  we  must  be  saved.    Acts  4: 12. 

Other  foundation  can  no  man  lay  than  that  is  laid, 
which  is  Jesus  Christ.    1  Cor.  3: 11. 
Question  31. 
Why  is  He  called  Christ,  that  is,  Anointed  ? 

Answer. 

Because   He   is  ordained   of   God,   the 
Father,  and  anointed  with  the  Holy  Ghost, 
18 


THE    HEIDELBERG    CATECHISM. 

to  be  our  cloief  Prophet  and  1  eacher,  who 
has  fully  revealed  to  us  the  secret  counsel 
and  will  of  God  concerning  our  redemption ; 
and  to  be  our  only  High  Priest,  who  by  the 
sacrifice  of  His  body,  has  redeemed  us,  and 
makes  continual  intercession  wnth  the  Father 
for  us :  and  also  to  be  our  eternal  king,  who 
governs  us  by  His  word  and  Spirit,  and  who 
defends  and  preserves  us  in  the  enjoyment 
of  that  salvation  He  has  purchased  for  us. 

We  are  sanctified  througti  tlie  offering  of  tlie  body 
of  Jesus  Clirist  once  for  all.    Heb.  10: 10. 

My  sheep  hear  my  voice,  and  I  know  them,  and 
they  follow  me :  and  I  give  unto  them  eternal  life ;  and 
they  shall  never  pei'ish,  neither  shr  U  any  man  pluck 
them  out  of  my  hand.    John  10:  27,  28. 
Question  32. 
But  why  art  thou  called  a  Christian  ? 
Answer. 

Because  I  am  a  member  of  Christ  by 
faith,  thus  am  partaker  of  His  anoint- 
ing, that  so  I  may  confess  His  name,  and 
present  myself  a  living  sacrifice  of  thankful- 
ness to  Him :  and  also  that  witl  a  free  and 
good  conscience  I  may  fight  against  sin  and 
Satan  in  this  life ;  and  afterwards  reign  with 
Him  eternally  over  all  creatures. 

Because  ye  are  sons,  God  hath  sent  forth  the  Spirit 
of  His  Son  into  your  hearts,  crying,  Abba,  Father. 
Gal.  4:6. 

Ye  are  a  chosen  generation,  a  royal  priesthood,  a 
peculiar  people.    1  Pet.  2: 9. 
19 


THE    HEIDELBERG    CATECHISM. 

Question  33. 

Why  is  Christ  called  the   only  begotten   Son 
of  God,  since  we  are  also  children  of  God  ? 
Answer. 

Because  Christ  alone  is  the  eternal  and 
natural  Son  of  God;  but  we  are  children 
adopted  of  God,  by  grace,  for  His  sake. 

In  the  beginning  was  the  Word.    John  1 :  1. 
For  ye  are  all  the  children  of  God  by  faith  in  Christ 
Jesus.    Gal.  3:26. 

Question  34. 
Wherefore  callest  thou  Him,  Our  Lord  ? 
Answer. 

Because  He  hath  redeemed  us,  both 
soul  and  body,  from  all  our  sins,  not  with 
gold  or  silver,  but  with  His  precious  blood, 
and  hath  delivered  us  from  all  the  power  of 
the  devil ;  and  thus  made  us  His  own 
property. 

In  whom  we  have  redemption  through  His  blood, 
even  the  forgiveness  of  sins.    Col.  1: 14. 

Ye  know  that  ye  were  not  redeemed  with  corrupt- 
ible things,  as  silver  and  gold,  from  your  vain  conver- 
sation received  by  tradition  from  your  fathers;  but 
with  the  precious  blood  of  Christ,  as  of  a  lamb  without 
blemish  and  without  spot.    1  Pet.  1: 18, 19. 

Question  35. 

What  is  the  meaning  of  these  words.  He  was 
conceived  by  the  Holy  Ghost,  born  of  the  Virgin 
Mary  ? 

20 


THE    HEIDELBERG    CATECHISM. 

Answer. 

That  God's  eternal  Son,  who  is,  and 
continueth  true  and  eternal  God,  took 
upon  Himself  the  very  nature  of  man,  of  the 
flesh  and  blood  of  the  Virgin  Mary,  by  the 
operation  of  the  Holy  Ghost ;  that  He  might 
also  be  the  true  seed  of  David,  like  unto  His 
brethren  in  all  things,  sin  excepted. 

Whose  are  the  fathers,  and  of  whom  a^concerning 
the  flesh  Christ  came,  who  is  over  all,  God  blessed  for 
ever.    Amen.    Rom.  9:  5. 

Behold,  a  virgin  shall  conceive,  and  bear  a  son,  and 
call  his  name  Immanuel.    Isa.  7: 14. 

He  took  not  on  Him  the  nature  of  angels ;  but  He 
took  on  Him  the  seed  of  Abraham.    Heb.  2: 16. 

He  was  in  all  points  tempted  like  as  we  are,  yet 
Without  sin.    Heb.  4:15. 

Question  36. 
What  profit  dost  thou  receive  by  Christ's  holy 
conception  and  nativity  ? 

Answer. 
That  He  is  our  Mediator ;  and  with  His 
innocence    and   perfect   holiness    covers,   in 
the  sight  of  God,  my  sins,  wherein  I  was 
conceived  and  brought  forth. 

For  there  is  one  God,  and  one  Mediator  between 
God  and  men,  the  man  Christ  Jesus.    1  Tim.  2:  5. 
Question  37. 
What  dost  thou  understand  by  the  words  :   He 

suffered  ? 

Answer. 

That  He,  all  the  time  He  lived  on  earth 

21 


THE    HEIDELBET^G    CATECHISM. 

but  especially  at  the  end  of  His  life,  sus- 
tained in  body  and  soul,  the  wrath  of  God 
against  the  sins  of  all  mankind :  that  so  by 
His  passion,  as  the  only  propitiatory  sacri- 
fice. He  might  redeem  our  body  and  soul 
from  everlasting  damnation,  and  obtain  for 
us  the  favor  of  God,  righteousness  and  eter- 
nal life. 

He  is  despised  and  rejected  of  men:  a  man  of 
sorrows,  and  acquainted  with  grief.    Isa.  53: 3. 

Neither  by  the  blood  of  goats  and  calves,  but  by  His 
own  blood  He  entered  in  once  into  the  holy  place,  hav- 
ing obtained  eternal  redemption  for  us.    Heb.  9: 12. 

And  as  Moses  lifted  up  the  serpent  in  the  wilder- 
ness, even  so  must  the  Son  of  man  be  lifted  up:  that 
whosoever  believeth  in  Him  should  not  perish,  but 
have  eternal  life.    John  3: 14, 15. 

Question  38. 

Why  did  Christ  suffer  under  Pontius  Pilate,  as 
His  judge? 

Answer. 

That  He,  being  innocent  and  yet  con- 
demned by  a  temporal  judge,  might  thereby 
free  us  from  the  severe  judgment  of  God,  to 
which  we  were  exposed. 

And  when  he  had  said  this,  he  went  out  again  un- 
to the  Jews,  and  saith  unto  them,  I  find  in  him  no 
fault  at  all.    John  18:  38. 

Question  39. 

Is  there  anything  more  in  His  being  crucified, 
than  if  He  had  died  some  other  death '{ 
22 


THE  HEIDELBERG  CATECHISM. 

Answer. 

Yes,  there  is ;  for  thereby  I  am  assured, 
that  He  took  on  Him  the  curse  which  lay 
upon  me;  for  the  death  of  the  cross  was 
accursed  of  God. 

Question  40. 
Why  was  it  necessary  for  Christ  to  humble  Him- 
self even  unto  death  ? 

Answer. 
Because,  with  respect  to  the  justice  and 
truth  of  God,  satisfaction  for  our  sins  could 
be  made  no  otherwise,  than  by  the  death  of 
the  Son  of  God. 

He  humbled  Himself,  and  became  obedient  unto 
death,  even  the  death  of  the  cross.    Phil.  2:  8. 

Christ  died  for  our  sins  according  to  the  Scrip- 
tures.   1  Cor.  15:  3. 

Question  41. 

Why  was  Christ  also  "buried"  ? 

Answer. 

Thereby  to  prove  that  He  was  really 
dead. 

And  Pilate  marvelled  if  He  were  already  dead :  and 
calling  to  him  the  centurion  he  asked  him  whether  He 
had  been  any  while  dead.  And  when  he  knew  it  of  the 
centurion,  he  gave  the  body  to  Joseph.    Mark.  15:  44,  45. 

Question  42. 

Since  then  Christ  died  for  us,  why  must  we  also 
die  ? 

Answer. 

Our  death  is  not  a  satisfaction  for  our 


THE    HEIDELBERG  CATECHISM. 

sins,    but  only  an  abolishing  of  sin,    and  a 
passage  into  eternal  life. 

For  to  me  to  live  Is  Christ,  and  to  die  Is  gain.  I  am 
In  a  strait  betwixt  two,  having  a  desire  to  depart,  and 
to  be  with  Christ ;  which  Is  far  better.    Phil.  1:  21,  23. 

Question  43. 

What   further  benefit  do  we  receive  from  the 
sacrifice  and  death  of  Christ  on  the  cross  ? 
Answer. 

That,  by  virtue  thereof,  our  old  man  is 
crucified,  dead,  and  buried  with  Him ;  that  so 
the  corrupt  inclinations  of  the  flesh  may  no 
more  reign  in  us ;  but  that  we  may  ofTer  our- 
selves unto  Him  a  sacrifice  of  thanksgiving. 

Knowing  this,  that  our  old  man  is  crucified  with 
Him.    Rom.  6:  6. 

Likewise  reckon  also  yourselves  to  be  dead  indeed 
unto  sin,  but  alive  unto  God  through  Jesus  Christ  our 
Lord.    Rom.  6:11. 

Question  44. 

Why  is  there  added  :  "He  descended  into  hell"? 
Answer. 

That,  in  my  greatest  temptations,  I  may 
be  assured,  and  wholly  comfort  myself  in 
this,  that  my  Lord  Jesus  Christ,  by  His  in- 
expressible anguish,  pains  and  terrors,  which 
He  suffered  in  His  soul  upon  the  cross,  and 
before,  hath  delivered  me  from  the  anguish 
and  torments  of  hell. 

O  death,  where  is  thy  sting  ?  O  grave,  where  is  thy 
24 


THE   HEIDELBERG  CATECHISM. 

Victory  ?  —  Thanks  be  to  God,  which  giveth  us  the  vic- 
tory through  our  Lord  Jesus  Christ.    1  Cox*.  15: 55.  57. 

Question  45. 

What  does  the  resurrection  of  Christ  profit  us  ? 

Answer, 

First:  by  His  resurrection  He  hath 
overcome  death,  that  He  might  make  us 
partakers  of  that  righteousness  which  He 
hath  purchased  for  us  by  His  death.  Sec- 
ondly, we  are  also,  by  His  power,  raised  up 
to  a  new  life.  And,  lastly,  the  resurrection 
of  Christ  is  a  sure  pledge  of  our  blessed 
resurrection. 

But  now  is  Christ  risen  from  the  dead,  and  become 
the  flrstfruits  of  them  that  slept.  For  since  by  man 
came  death,  by  man  came  also  the  resurrection  of  tlie 
dead.    1  Cor.  15:  20,  21. 

Question  46. 
How  dost  thou  understand  these  words:  "He 
ascended  into  heaven"  ? 

Answer. 
That  Christ,  in  sight  of  His  disciples, 
was  taken  up  from  the  earth  into  heaven, 
and  that  He  continues  there  for  our  interest, 
until  He  come  again  to  judge  the  quick  and 
the  dead. 

So  then,  after  the  Lord  had  spoken  unto  them.  He 
was  received  up  into  heaven,  and  sat  on  the  right  hand 
of  God.    Marie  16: 19. 

Seeing  then  that  we  have  a  great  high  priest,  that 
25 


THE   HEIDELBERG  CATECHISM, 

is  passed  into  the  heavens,  Jesus  the  Son  of  God,  let  us 
hold  fast  our  profession.    Heb,  4:  14. 

Question  47. 

Is  not  Christ  then  with  us  even  unto  the  end  of 
the  world,  as  He  has  promised  ? 
Answer, 

Christ  is  very  man  and  very  God ;  with 
respect  to  His  human  nature,  He  is  no  more 
on  earth ;  but  with  respect  to  His  Godhead, 
Majesty,  Grace  and  Spirit,  He  is  at  no  time 
from  us. 

Lo,  I  am  with  you  alway,  even  unto  the  end  of  the 
world.    Matt.  28:20. 

For  where  two  or  three  are  gathered  together  in 
my[name,  there  am  I  in  the  midst  of  them.    Matt.  18: 20. 

Question  48. 

But  if  His  human  nature  is  not  present  where- 
ever  His  Godhead  is,  are  not  then  these  two  natures 
in  Christ  separated  from  one  another  ? 
Answer. 

Not  at  all ;  for  since  the  Godhead  is  in- 
comprehensible and  omnipresent,  it  must 
necessarily  follow  that  the  same  is  not  limit- 
ed with  the  human  nature  He  assumed,  and 
vet  remains  personally  united  to  it. 

For  in  Him  dwelleth  all  the  fulness  of  the  Grodhead 
bodily.    Ool.  2:9. 

Question  49. 

Of  what  advantage  to  us  is  Christ's  ascension 
into  heaven  ? 

26 


THE  HEIDELBERG  CATECHISM. 

Answer. 

First,  that  He  is  our  advocate  in  the 
presence  of  His  Father  in  heaven :  secondly, 
that  we  have  our  flesh  in  heaven  as  a  sure 
pledge,  that  He,  as  the  head,  will  also  take 
up  to  Himself,  us.  His  members :  thirdly, 
that  He  sends  us  His  Spirit  as  an  earnest, 
by  whose  power  we  seek  the  things  which 
are  above,  where  Christ  sitteth  at  the  right 
hand  of  God,  and  not  things  on  earth. 

If  any  man  sin,  we  have  an  advocate  with  the 
Father,  Jesus  Christ  the  righteous.    1  John  2: 1. 

Question  50. 

Why  is  it  added :  And  sitteth  at  the  right  hand 
of  God  ? 

Answer. 

Because  Christ  ascended  into  heaven 
for  this  end,  that  He  might  there  appear  as 
head  of  His  Church,  by  whom  the  Father 
governs  all  things. 

We  have  such  a  high  priest,  who  is  set  on  the  right 
hand  of  the  throne  of  the  Majesty  in  the  heavens. 
Heb.  8: 1. 

Question  51. 
What  profit  is  this  glory  of  Christ,  our  head, 
unto  us  ? 

Answer. 

First,  that  by  His  Holy  Spirit  He  pour- 
eth  out  heavenly  gifts  upon  His  members ; 
and  then,  that  by  His  power  He  defends  and 
preserves  us  against  all  enemies. 
27 


THE   HEIDELBERG  CATECHISM. 

They  shall  never  perish,  neither  shall  any  man 
pluck  them  out  of  my  hand.    John  10:  28. 
Question  52. 
What  comfort  is  it  to  thee,  that  Christ  shall 
come  again  to  judge  the  quick  and  the  dead  ? 
Answer. 
That  in  all  my  sorrows  and  persecu- 
tions, with  uplifted  head,  I  look  for  the  very 
same  person,  who  before  offered  Himself, 
for  my  sake,  to  the  tribunal  of  God,  and  hath 
removed  all  curse  from  me,  to  come  as  judge 
from  heaven ;  who  shall  cast  all  His  and  my 
enemies  into  everlasting  condemnation,  but 
shall  translate  me,  with  all  His  chosen  ones 
to  Himself,  into  heavenly  joys  and  glory. 

Then  we  which  ax-e  alive  and  remain  shall  be 
caught  up  together  with  them  in  the  clouds,  to  meet 
the  Lord  in  the  air;  and  so  shall  we  ever  be  with  the 
Lord.    IThess.  4:  17. 


OF  GOD  THE  HOLY  GHOST. 
Question  53. 

What  dost  thou  then  believe  concerning  the 
Holy  Ghost  ? 

Answer. 

First,  that  He  is  true  and  co-eternal 
God  with  the  Father  and  the  Son ;  secondly, 
that  He  is  also  given  me  to  make  me,  by  a 
true  faith,  a  partaker  of  Christ  and  all  His 
benefits,  that  He  may  comfort  me,  and  abide 
with  me  for  ever. 

2S 


THE   HEIDELBERG   CATECHISM. 

And  I  will  pray  the  Father,  and  He  shall  give  you 
another  Comforter,  that  He  may  abide  with  you  for 
ever;  even  the  Spirit  of  truth.    John  14: 16. 
Question  54. 
What  believest  thou  concernmg  the  Holy  Cath- 
olic Church  of  Christ  ? 

Answer. 
That  the  Son  of  God,  from  the  begin- 
ning to  the  end  of  the  world,  gathers  de- 
fends, and  preserves  to  Himself,  by  His 
Spirit,  and  Word,  out  of  the  whole  human 
race,  a  Church,  chosen  to  everlasting  life, 
agreeing  in  true  faith ;  and  that  I  am,  and 
for  ever  shall  remain,  a  living  member  there- 
of. 

There  is  one  body  and  one  Spirit,  even  as  ye  are 

called  in  one  hope  of  your  calling;  one  Lord,  one  faith, 

one  baptism;  one  God  and  Father  of  us  all,  who  is 

above  all,  and  through  all,  and  in  you  all.   Eph.  4:  4—6. 

Question  55. 

What  do  you  understand  by    The   communion 

OF  SAINTS  ? 

Answer. 

First,  that  all  and  every  one  who  be- 
lieves, being  members  of  Christ,  are  in  com- 
mon partakers  with  Him,  and  of  all  His 
riches  and  gifts:  Secondly,  that  every  one 
must  know  it  to  be  his  duty,  readily  and 
cheerfully  to  employ  his  gifts  for  the  advan- 
tage and  salvation  of  other  members. 

As  every  man  hath  received  the  gift,  even  so  mill' 
29 


THE  HEIDELBERG  CATECHISM. 

Ister  the  same  one  to  another,  as  good  stewards  of  the 
manifold  grace  of  God.    1  Pet.  4:  10. 
Question  56. 
What  believest  thou  concerning  the  forgive- 
ness OF  SINS  ? 

Answer. 

That  God,  for  the  sake  of  Christ's  satis- 
faction, will  no  more  remember  my  sins, 
neither  my  corrupt  nature,  against  which  I 
have  to  struggle  all  my  life  long;  but  will 
graciously  impute  to  me  the  righteousness 
of  Christ,  that  I  may  never  be  condemned 
before  the  tribunal  of  God. 

Who  shall  lay  any  thing  to  the  charge  of  God's 
elect?    It  is  God  that  justifleth.    Who  is  he  that  con- 
demneth?  It  is  Christ  that  died.    Rom.  8: 33,  34. 
Question  57. 
What  comfort  doth  the  resurrection  of  thl; 
BODY  afford  thee  ? 

Answer, 
That  not  only  my  soul,  after  this  life, 
shall  be  immediately  taken  up  to  Christ,  its 
head;  but  also,  that  this  my  body,  being 
raised  by  the  power  of  Christ,  shall  be  re- 
united with  my  soul,  and  made  like  unto  the 
glorious  body  of  Christ. 

It  is  sown  In  corruption,  it  is  raised  In  incorrup- 

tion;  it  is  sown  in  dishonor,  it  is  raised  in  glory;  it  is 

sown  in  weakness,  it  is  raised  in  power.  1  Oor.  15: 42, 43. 

Question  58. 

What  comfort  takest  thou  from  the  Article  of 

LIFE  EVERLASTING  ? 

80 


THE   HEIDELBERG  CATECHISM. 

Answer. 

That  since  I  now  feel  in  my  heart  the 
beginning  of  eternal  joy,  after  this  life,  I 
shall  inherit  perfect  salvation :  which  eye 
hath  not  seen,  nor  ear  heard,  neither  hath  it 
entered  into  the  heart  of  man  to  conceive; 
and  that,  to  praise  God  therein  forever. 

Whom  having  not  seen,  ye  love:  In  whom,  though 
now  ye  see  Him  not,  yet  believing,  ye  rejoice  with  joy 
unspeakable,  and  full  of  glory.    1  Pet.  1:  8. 
Question  59. 
But  what  doth  it  profit  thee  now  that  thou  be- 
lievest  all  this  ? 

Answer. 
That  I  am  righteous  in  Christ  before 
God,  and  an  heir  of  eternal  life. 

Verily,  verily,  I  say  unto  you,  He  that  heareth  my 
word,  and  belleveth  on  Him  that  sent  me,  hath  ever- 
lasting life.    John  5:  24. 

Question  60. 

How  art  thou  righteous  before  God  ? 

Answer. 

Only  by  a  true  faith  in  Jesus  Christ ; 
so  that  though  my  conscience  accuse  me, 
that  I  have  grossly  transgressed  all  the  com- 
mands of  God,  and  kept  none  of  them,  and 
am  still  inclined  to  all  evil ;  notwithstanding 
God,  without  any  merit  of  mine,  but  only  of 
mere  grace,  grants  and  imputes  to  me  the 
perfect  satisfaction,  righteousness,  and  holi- 
31 


THE   HEIDELBERG  CATECHISM. 

ness  of  Christ;  even  so,  as  if  I  never  had 
had,  nor  committed  any  sin ;  yea,  as  if  I  had 
fully  accomplished  all  that  obedience  which 
Christ  hath  accomplished  for  me ;  inasmuch 
as  I  embrace  such  benefit  with  a  believing 
heart. 

There  is  therefore  now  no  condemnation  to  them 
which  are  In  Christ  Jesus,  who  walk  not  after  the 
flesh,  but  after  the  Spirit.    Rom.  8: 1. 
Question  61. 
Why  sayest  thou,  that  thou  art  righteous  by 
faith  only  ? 

Answer. 
Not  that  I  am  acceptable,  to  God  on  ac- 
count of  the  worthiness  of  my  faith ;  but  be- 
cause only  the  satisfaction,  righteousness, 
and  holiness  of  Christ  is  my  righteousness 
before  God,  and  that  I  cannot  receive  and 
apply  the  same  to  my  self  in  any  other  way, 
than  by  faith  only. 

For  by  grace  are  ye  saved  through  faith;  and  that 
not  of  yourselves;  it  is  the  gift  of  God;  not  of  works, 
lest  any  man  should  boast.    Eph.  2:  8,  9. 
Question  62. 
But  why  cannot  our  good  works  be  the  whole 
or  part  of  our  righteousness  before  God  ? 
Answer. 
Because  that  the  righteousness,  which 
can  be  approved  of  before  the  tribunal  of 
God,  must  be  absolutely  perfect,  and  in  all 
respects  conformable  to  the  divine  law :  and 


THE    HEIDELBERG    CATECHISM. 

also  that  our  best  works  in  this  life  are  all 
imperfect  and  defiled  with  sin. 

But  we  are  all  as  an  unclean  thing,  and  all  our 
righteousnesses  are  as  filthy  rags.    Isa.  64:  6. 

Question  63. 

What !    have  not  our  good  works  merit  which 
uod  will  reward  in  this  and  the  future  life  ? 
Answer. 

This  reward  is  not  of  rnerit,  but  of 
grace. 

For  by  grace  are  ye  saved  through  faith;  and  that 
not  of  yourselves ;  it  is  the  gift  of  (Jod.    Eph.  2:  8. 
Question  64. 
But  doth  not  this  doctrine  make  men  careless 
and  profane  ? 

Answer. 

By  no  means :  for  it  is  impossible  that 
those  who  are  implanted  into  Christ  by  a 
true  faith,  should  not  bring  forth  fruits  of 
thankfulness. 

Whosoever  is  born  of  God  doth  not  commit  sin;  for 
his  seed  remaineth  in  him;  and  he  cannot  sin,  because 
he  is  born  of  God.    lJohn3:9. 


OF  THE  HOLY  SACRAWENTS. 
Question  65. 

Since  then  we  are  made  partakers  of  Christ, 
and  all  His  benefits,  by  faith  only,  whence  doth 
this  faith  proceed  ? 

3  33 


THE    HEIDELBERG    CATECHISM. 

Answer. 

From  the  Holy  Ghost,  who  works  faith 
in  our  hearts  by  the  preaching  of  the  Gos- 
pel, and  confirms  it  by  the  use  of  the  sac- 
raments. 

So  then  faith  cometh  by  hearing,  and  hearing,  by 
the  word  of  God.    Rom.  10: 17. 

Question  66. 

What  are  the  Sacraments  ? 
Answer. 

The  Sacraments  are  holy  visible  signs 
and  seals,  appointed  of  God  for  this  end, 
that  by  the  use  thereof.  He  may  the  more 
fully  declare  and  seal  to  us  the  promise  of 
the  Gospel :  namely,  that  He  grants  us  freely 
the  remission  of  sin  and  life  eternal,  for  the 
sake  of  that  one  sacrifice  of  Christ,  ac- 
complished on  the  cross. 

Question  67. 

Are  then  both  word  and  sacrament  ordained 

and  appointed  for  this  end,  that  they  may  direct 

our  faith  to  the  sacrifice  of  Jesus  Christ  on  the 

cross,  as  the  only  ground  for  our  salvation  ? 

Answer. 

Yes,  indeed ;  for  the  Holy  Ghost  teach- 
es us  in  the  gospel,  and  assures  us  by  the 
sacraments,  that  the  whole  of  our  salvation 
depends  upon  that  one  sacrifice  of  Christ, 
which  He  offered  for  us  on  the  cross. 

For  this  is  my  blood  of  the  new  testament,  which 
is  shed  for  many  for  tlie  remission  of  sins.  Matt.  26: 28. 
34 


THE    HEIDELBERG    CATECHISM. 

Question  68. 

How  many  sacraments  has  Christ  instituted 
in  the  new  covenant  or  testament  ? 
Answer. 

Two  :  Holy  Baptism,  and  the  Holy  Sup- 
per. 


OF  HOLY  BAPTISW 
Question  69. 

How  art  thou  reminded  and  assured  by  holy 
baptism,  that  the  one  sacrifice  upon  the  cross  is  of 
real  advantage  to  thee  ? 

Answer. 

Thus,  that  Christ  appointed  this  external 
washing  with  water,  adding  thereunto  that 
promise,  that  I  am  as  certainly  w^ashed,  by 
His  blood  and  Spirit,  from  all  the  pollution 
of  my  soul  that  is,  from  all  my  sins,  as  I 
am  washed  externally  with  water,  by  which 
the  filthiness  of  the  body  is  commonly 
washed  away. 

Arise,  and  be  baptized,  and  wash  away  thy  sins, 
calling  on  the  name  of  the  Lord.    Acts  22:  16. 

Question  70. 

What  is  it  to  be  washed  with  the  blood  and 
spirit  of  Christ  ? 

Answer. 

It  is  to  receive  of  God  remission  of  sins, 
freely,  for  the  sake  of  Christ's  blood,  which 

35 


THE    HEIDELBERG    CATECHISM. 

He  shed  for  us  in  His  sacrifice  upon  the 
cross ;  and  also,  to  be  renewed  by  the  Holy 
Ghost,  and  sanctified  to  be  members  of 
Christ,  that  so  we  may  more  and  more  die 
unto  sin  and  lead  holy  and  unblamable  lives. 

But  ye  are  washed,  but  ye  are  sanctified,  but  ye  are 
justified  in  tlie  name  of  thie  Lord  Jesus,  and  by  the 
Spirit  of  our  God.    1  Cor.  6: 11. 

Question  71. 

Where  has  Christ  promised  us,  that  He  will  as 
certainly  wash  us  by  His  blood  and  Spirit,  as  we  are 
washed  with  the  water  of  baptism  ? 
Answer. 

In  the  institution  of  baptism,  which  is 
thus  expressed :  Go  ye  therefore,  and  teach 
all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost. 

He  that  believeth  and  is  baptized  shall 
be  saved ;  but  he  that  beUeveth  not,  shall  be 
damned. 

This  promise  is  also  repeated,  where  the 
Scripture  calls  baptism,  the  washing  of  re- 
generation, and  the  washing  away  of  sins. 

The  blood  of  Jesus  Christ  His  Son  cleanseth  us 
from  all  sin.    1  John  1 :  7. 

Question  72. 
Is  then  the  external  Baptism  with  water  the 
washing  away  of  sin  itself? 
Answer. 
Not  at  all :  for  the  blood  of  Jesus  Christ 
36 


THE  HEIDELBERG  CATECHISM. 

only,  and  the  Holy  Ghost,  cleanse  us  from 
all  sin. 

Question  73. 
Why  then  doth  the  Holy  Ghost  eall  Baptism  the 
washing  away  of  regeneration,  and  the  washing  a- 
way  of  sins  ? 

Answer. 
God  speaks  thus  not  without  great 
cause,  to  wit :  not  only  thereby  to  teach 
us,  that  as  the  filth  of  the  body  is  purged 
away  by  water,  so  our  sins  are  removed  by 
the  blood  and  Spirit  of  Jesus  Christ :  but  es- 
pecially, that  by  this  divine  pledge  and  sign 
tie  may  assure  us,  that  we  are  spiritually 
cleansed  from  our  sins,  as  really  as  we  are 
externally  washed  with  water. 

Unto  Him  that  loved  us,  and  washed  us  from  our 
sins  in  His  own  blood.    Rev.  1 :  5. 

Repent  and  be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ,  for  the  remission  of  sins.    Acts  2: 38. 

Question  74. 

Are  infants  also  to  be  baptized  ? 

Answer. 

Yes  :  for  since  they,  as  well  as  the  adult, 
are  included  in  the  Covenant  and  Church  of 
God ;  and  since  redemption  from  sin  by  the 
blood  of  Christ  and  the  Holy  Ghost,  the 
Author  of  faith,  is  promised  to  them  no  less 
than  to  the  adult;  they  must  therefore,  by 
baptism,  as  a  sign  of  the  covenant,  be  also 

37 


THE    HEIDELBERG  CATECHISM. 

added  into  the  Christian  Church  ;  and  be  dis- 
tinguished from  the  children  of  infidels,  as 
was  done  in  the  Old  Covenant  or  Testament 
by  circumcision,  instead  of  which  baptism 
was  instituted  in  the  New  Covenant. 

Suffer  the  little  children  come  unto  me,  and  forbid 
them  not:  for  of  such  is  the  kingdom  of  God.  Mark 
10:14. 

For  the  promise  is  unto  you,  and  to  your  children, 
and  to  all  that  are  afar  off,  even  as  many  as  the  Lord 
our  God  shall  call.    Acts  2:  39. 


OF  THE  LORD'S  SUPPER. 
Question  75. 

How  art  thou  admonished  and  assured  in  the 
Lord's  Supper,  that  thou  art  a  partaker  of  that  one 
sacrifice  of  Christ,  accomplished  on  the  cross,  and 
of  all  His  benefits  ? 

Answer. 
Thus,  that  Christ  has  commanded 
me,  and  all  believers,  to  eat  of  this  broken 
bread,  and  to  drink  of  this  cup,  in  remem- 
brance of  Him  ;  adding  these  promises  : 
First,  that  His  body  was  offered  and  broken 
on  the  cross  for  me,  and  His  blood  shed  for 
me,  as  certainly  as  I  see  with  my  eyes  the 
bread  of  the  Lord  broken  for  me,  and  the 
cup  communicated  to  me :  And  further,  that 
He  feeds  and  nourishes  my  soul  to  everlast- 
ing life,  with  His  crucified  body  and  shed 
38 


THE    HEIDELBERG    CATECHISM. 

blood,  as  assuredly  as  I  receive  from  the 
hands  of  the  minister,  and  taste  with  my 
mouth  the  bread  and  cup  of  the  Lord,  as 
certain  signs  of  the  body  and  blood  of 
Christ. 

The  cup  of  blessing  which  we  bless.  Is  It  not  the 
conimunion  of  the  blood  of  Christ?  The  bread  which 
we  break,  is  it  not  the  conimunion  of  the  body  of 
Christ?    1  Cor.  10:16. 

Question  76. 

What  is  it  then  to  eat  the  crucified  bedy  and 
drink  the  shed  blood  of  Christ  ? 

Answer. 

It  is  not  only  to  embrace  with  a  be- 
lieving heart  all  the  sufferings  and  death  of 
Christ,  and  thereby  to  obtain  the  pardon  of 
sin  and  life  eternal ;  but  also,  besides  that, 
to  become  more  and  more  united  to  His  sa- 
cred body  by  the  Holy  Ghost,  who  dwells 
both  in  Christ  and  in  us ;  so  that  we,  al- 
though Christ  is  in  heaven,  and  we  on  earth, 
are  notwithstanding,  flesh  of  His  flesh,  and 
bone  of  His  bone;  and  that  we  live,  and  are 
governed  for  ever  by  one  Spirit,  as  members 
of  the  same  body  are  by  one  soul. 

He  that  eatethmy  flesh,  and  drinketh  my  blood, 
dwelleth  in  me,  and  I  in  him.    John  6:  56. 
Question  77 
Where  has  Christ  promised,  that  He  will  as 
certainly  feed  and  nourish  believers  with  His  body 
39 


THE    HEIDELBERG    CATECHISM. 

and  blood,  as  they  eat  of  this  broken  bread,  and 
drink  of  this  cup  ? 

Answer. 

In  the  institution  of  the  Supper,  which 
is  thus  expressed :  The  Lord  Jesus,  in  the 
same  night  in  which  He  was  betrayed,  took 
bread,  and  when  He  had  given  thanks,  He 
brake  it,  and  said,  Take,  eat :  this  is  my  body, 
which  is  broken  for  you :  this  do  in  remem- 
brance of  me. 

After  the  same  manner  also  He  took  the 
cup  when  He  had  supped,  saying.  This  cup 
is  the  New  Testament  in  my  blood;  this  do 
ye  as  often  as  ye  drink  it,  in  remembrance 
of  me. 

For  as  often  as  ye  eat  this  bread,  and 
drink  this  cup,  ye  do  show  the  Lord's  death 
until  He  come. 

This  promise  is  repeated  by  the  holy 
Apostle  Paul,  where  he  says:  The  cup  of 
blessing  which  we  bless,  is  it  not  the  com- 
munion of  the  blood  of  Christ?  the  bread 
which  we  break,  is  it  not  the  communion  of 
the  body  of  Christ?  for  we,  being  many, 
are  one  bread  and  one  body,  because  we  are 
all  partakers  of  that  one  bread. 

Question  78 

Do  then  the  bread  and  wine  become  the  very 
body  and  blood  of  Christ  ? 
40 


THE    HEIDELBERG    CATECHISM. 

Answer. 

Not  at  all ;  but,  as  the  water  in  baptism 
is  not  changed  into  the  blood  of  Christ, 
neither  is  the  washing  away  of  sin  itself,  be- 
ing only  the  sign  and  confirmation  thereof 
appointed  of  God :  so  the  bread  of  the  Lord's 
Supper  is  not  changed  into  the  very  body  of 
Christ,  though,  agreeably  to  the  nature  and 
properties  of  Sacraments,  it  is  called  the 
body  of  Jesus  Christ. 

This  Is  that  bread  which  came  down  from  heaven: 
not  as  your  fathers  did  eat  manna,  and  are  dead:  he 
that  eateth  of  this  bread  shall  live  for  ever.  John  6: 58, 

Question  79. 

Why  then  doth  Christ  call  the  bread  His  body, 
and  the  cup  His  blood,  or  the  new  covenant  in  His 
blood :  and  Paul,  the  communion  of  the  body  and 
blood  of  Christ  ? 

Answer. 

Christ  speaks  thus  not  without  great 
reasons :  namely,  not  only  thereby  to  teach 
us,  that  as  bread  and  wine  support  this 
temporal  life,  so  His  crucified  body  and  shed 
blood  are  the  true  meat  and  drink  whereby 
our  souls  are  fed  to  eternal  life ;  but  especial- 
ly by  these  visible  signs  and  pledges  to  as- 
sure us,  that  we  are  as  really  partakers  of  His 
true  body  and  blood,  by  the  operation  of  the 
Holy  Ghost,  as  we  receive  by  the  mouth  of 
our  bodies  these  holy  signs  in  remembrance 

41 


THE  HEIDELBERG  CATECHISM. 

of  Him :  and  that  all  His  sufferings  and 
obedience  are  as  certainly  ours,  as  if  we  had 
in  our  own  persons  suffered  and  made  satis- 
faction for  our  sins  to  God. 

For  my  flesh  is  meat  indeed,  and  my  blood  is  drink 
Indeed.    John  6:  55. 

For  as  often  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  shew  the  Lord's  death  till  He  come.  1  Oor. 
11:26. 

Question  80. 

What  difference  is  there  between  the  Lord's 
Supper  and  the  Popish  Mass  ? 

Answer. 

The  Lord's  Supper  testifies  to  us,  that 
we  have  full  pardon  of  all  sin  by  the  only 
sacrifice  of  Jesus  Christ,  which  He  Himself 
has  once  accomplished  on  the  cross  :  and  that 
we,  by  the  Holy  Ghost,  are  ingrafted  into 
Christ,  who  according  to  His  human  nature, 
is  now  not  on  earth  but  in  heaven,  at  the 
right  hand  of  God,  His  Father,  and  will  be 
there  worshiped  by  us.  —  But  the  Mass 
teaches :  that  the  living  and  the  dead  have 
not  the  pardon  of  sins  through  the  suffer- 
ings of  Christ,  unless  Christ  is  also  daily  of- 
fered for  them,  by  the  priests ;  and  further, 
that  Christ  is  bodily  under  the  form  of  bread 
and  wine,  and  therefore  is  to  be  worshiped 
in  them :  so  that  the  Mass  at  bottom  is  noth- 
ing else  than  a  denial  of  the  one  sacrifice 
42 


THE   HEIDELBERG   CATECHISM. 

and  sufferings  of  Jesus  Christ,  and  an  ac- 
cursed idolatry. 

For  by  one  offering  He  hath  perfected  for  ever 
them  that  are  sanctified.    Heb.  10: 14. 

It  is  finished.    John  19:  30. 

Question  81. 

For  whom  is  the  Lord's  Supper  instituted? 
Answer, 

For  those  who  are  truly  sorrowful  for 
their  sins,  and  yet  trust  that  these  are  for- 
given them  for  the  sake  of  Christ ;  and  that 
their  remaining  infirmities  are  covered  by 
His  passion  and  death ;  and  who  also  earn- 
estly desire  to  have  their  faith  more  and 
more  strengthened,  and  their  lives  more  ho- 
ly; but  hypocrites,  and  such  as  turn  not  to 
God  with  sincere  hearts,  eat  and  drink  judg- 
ment to  themselves. 

Let  a  man  examine  himself,  and  so  let  him  eat  of 
that  bread,  and  drink  of  that  cup.    1  Cor.  11:  28. 

For  he  that  eateth  and  drinketh  unworthily,  eateth 
and  drinketh  damnation  to  himself,  not  discei'ning  the 
Lord's  body.    lOor.  11:29. 

Question  82. 

Are  they  also  to  be  admitted  to  the  Supper, 
who,  by  confession  and  life,  declare  themselves  in- 
fidels and  ungodly  ? 

Answer. 

No :  for  by  this  the  covenant  of  God 
would  be  profaned,  and  His  wrath  kindkd 
against  the  whole  congregation ;  therefore  it 

43 


THE    HEIDELBEKG    CATECHISM. 

is  the  duty  of  the  Christian  Church,  accord- 
ing to  the  appointment  of  Christ  and  His 
Apostles,  to  exclude  such  persons  by  the 
keys  of  the  kingdom  af  heaven,  until  they 
show  amendment  of  life. 

"Who  shall  ascend  into  the  hill  of  the  Lord?  or  who 
shall  stand  In  His  holy  place?  He  that  hath  clean 
hands,  and  a  pure  heart;  who  hath  not  lifted  up  his 
soul  unto  vanity,  nor  sworn  deceitfully.    Ps.  24:  3,  4. 

Now  W'e  command  you,  brethren,  in  the  name  of 
our  Lord  Jesus  Christ,  that  ye  withdraw  yourselves 
from  every  brother  that  walketh  disorderly,  and  not 
after  the  tradition  which  he  received  of  us.  2Thess.3:6. 

Question  83. 

What  are  the  keys  of  the  kingdom  of  heaven  ? 
Answer. 

The  preaching  of  the  holy  gospel  and 
Christian  discipline,  or  the  excommunication 
out  of  the  Christian  Church;  by  these  two, 
the  kingdom  of  heaven  is  opened  to  believ- 
ers, and  shut  against  unbelievers. 

I  will  give  unto  thee  the  keys  of  the  kingdom  of 
heaven:  and  whatsoever  thou   shalt  bind   on  earth 
shall  be  bound  in  heaven;  and  whatsoever  thou  shalt 
loose  on  earth  shall  be  loosed  in  heaven.     Matt.  16:  19. 
Question  84. 
How  is  the  kingdom  of  heaven  opened  and  shut 
by  the  preaching  of  the  holy  gospel  ? 
Answer. 
Thus  :  when,  according  to  the  command 
of  Christ,  it  is  declared  and  publicly  testified 
to  all  and  every  believer,  that  whenever  they 

44 


THE    HEIDELBERG   CATECHISM. 

receive  the  promises  of  the  gospel  by  a  true 
faith,  all  their  sins  are  really  forgiven  them 
of  God,  for  the  sake  of  Christ's  merits :  And 
on  the  contrary,  when  it  is  declared  and  testi- 
fied to  all  unbelievers,  and  such  as  do  not  sin- 
cerely repent,  that  they  stand  exposed  to  the 
wrath  of  God  and  eternal  condemnation,  so 
long  as  they  are  unconverted :  according  to 
which  testimony  of  the  gospel,  God  will 
judge  them,  both  in  this  and  the  life  to  come. 

Receive  ye  the  Holy  Ghost-  whosesoever  sins  ye 
remit,  they  are  remitted  unto  them;  and  whosesoever 
sins  ye  retain,  they  are  retained.    John  20: 22,  28. 
Question  85. 
How  is  the  kingdom  of  heaven  shut  aind  opened 
by  Christian  discipline  ? 

Answer. 

Thus :  when,  according  to  the  command 
of  Christ,  those  who,  under  the  name  of 
Christians,  maintain  doctrines  or  practices 
inconsistent  therewith,  will  not,  after  having 
been  often  brotherly  admonished,  renounce 
their  errors  and  wicked  course  of  life,  are 
complained  of  to  the  Church ;  or  to  those  who 
are  thereunto  appointed  by  the  Church ;  and 
if  they  despise  their  admonition  are,  by  them, 
torbid  the  use  of  the  sacraments  ;  whereby 
they  are  excluded  from  the  Christian  Church, 
and  by  God  Himself  froin  the  kingdom  of 
Christ;  and  when  they  promise  and  show 

45 


THE    HEIDELBERG    CATE-CHIS":?!. 

real  amendment  are  again  received  as  mem- 
bers of  Christ  and  His  Church. 

Put  away  from  among  yourselves  that  wicked 
person.    1  Cor.  5: 13. 

TMIRD  PART. 

OF  THANKFULNESS. 
Question  86. 

Since  then  we  are  delivered  from  our  misery, 
merely  of  grace  through  Christ,  without  any  merit 
of  ours,  why  must  we  still  do  good  works  ? 
Answer. 

Because  that  Christ,  having  redeemed 
and  delivered  us  by  His  blood,  also  renews 
us  by  His  Holy  Spirit,  after  His  own  image ; 
that  so  we  may  testify,  by  the  whole  of  our 
conduct,  our  gratitude  to  God  for  His  bless- 
ings, and  that  He  may  be  praised  by  us ;  also, 
that  every  one  may  be  assured  in  himself  of 
his  faith,  by  the  fruits  thereof ;  and  that,  by 
our  godly  conversation,  others  may  be 
gained  to  Christ. 

Let  your  light  so  shine  before  men,  that  they  may 
see  your  good  works,  and  glorify  your  Father  which  is 
in  heaven.    Matt.  5: 16. 

Question  87. 

Cannot  they  then  he  saved,  who,  continuing  in 
their  wicked  and  impenitent  lives,  are  not  convert- 
ed to  God  ? 

46 


THE   HEIDELBERG  CATECHISM. 

Answer. 

By  no  means :  for  the  Holy  Scripture 
declares,  that  no  unchaste  person,  idolater, 
adulterer,  thief,  coveteous  man,  drunkard, 
slanderer,  robber,  or  any  such  like,  shall 
inherit  the  kingdom  of  God. 

For  this  ye  know,  that  no  whoremonger,  nor  un- 
clean person,  nor  covetous  man,  who  is  an  idolater, 
hath  any  inheritance  in  the  kingdom  of  Christ  and  of 
God.    Eph.  5:5. 

Question  88. 
In  how  many  parts  doth  true  conversion  of 
man  consist  ? 

Answer. 
In  two  parts ;  in  the  mortification  of  the 
old,  and  in  the  quickening  of  the  new  man. 

Question  89. 

What  is  the  mortification  of  the  old  man? 

Answer. 

It  is  a  sincere  sorrow  of  heart,  that  we 
have  provoked  God  by  our  sins ;  and  more 
and  more  to  hate  and  flee  from  them. 

Against  Thee,  Thee  only,  have  I  sinned,  and  done 
this  evil  in  Thy  sight;  that  Thou  mightest  be  justified 
when  Thou  speakest,  and  be  clear  when  Thou  judgest. 
Ps.  51:4. 

Question  90. 
What  is  the  quickening  of  the  new  man  ? 
Answer. 
It  is   a   sincere  joy  of   heart   in   God, 
through  Christ;  and  with  love  and  delight 

47 


THE   HEIDELBERG  CATECHISM. 

to  live  according  to  the  will  of  God  in  all 
good  works. 

For  I  delight  in  the  law  of  God  after  the  Inward 
man.    Rom.  7 :  22. 

Question  91. 

What  are  good  works  ? 

Answer. 

Only  those  which  proceed  from  a  true 
faith,  are  performed  according  to  the  law  of 
God,  and  to  His  glory;  and  not  such  as  are 
founded  in  our  imaginations,  or  the  insti- 
tutions of  men. 

"Without  faith  it  is  impossible  to  please  Him.  Heb. 
11:6. 


THE  TEN  COMMANDMENTS. 
Question  92. 

What  is  the  law  of  God  ? 
Answer. 

God  spake  all  these  words.  Exod.  xx. 
and  Deut.  v  :  6 — 22. 

THE  FIRST   COMMANDMENT. 

I  am  the  Lord  thy  God,  ivhich  hath 
brought  thee  out  of  the  land  of  Egypt,  out 
of  the  house  of  bondage:  Thou  shaft  have 
no  other  gods  before  me. 

THE  SECOND  COMMANDMENT. 

Thou  shalt  not  make  unto  thyself  any 
graven  image,  nor  the  likeness  of  anything 
48 


THE    HEIDELBERG   CATECHISM. 

that  is  in  heaven  above,  or  in  the  earth  be- 
neath, or  in  the  water  under  the  earth.  Thou 
shalt  not  bow  down  thyself  to  them,  nor 
serve  them;  for  I  the  Lord  thy  God  am  a 
jealous  God,  visiting  the  iniquity  of  the 
fathers  upon  the  children,  unto  the  third  and 
fourth  generation  of  them  that  hate  me,  and 
shozving  mercy  upon  thousands  of  them  that 
love  me  and  keep  my  commandments. 

THE   THIRD   COMMANDMENT. 

Thou  shalt  not  take  the  name  of  the 
Lord  thy  God  in  vain;  for  the  Lord  will  not 
hold  him  guiltless,  that  takefh  His  name  in 
vain. 

THE    FOURTH    COMMANDMENT. 

Remember  the  Sabbath  day  to  keep  it 
holy;  six  days  shalt  thou  labor  and  do  all 
thy  work,  but  the  seventh  day  is  the  Sab- 
bath of  the  Lord  thy  God:  in  it  thou  shalt 
do  no  manner  of  work,  thou,  nor  thy  son, 
nor  thy  daughter,  thy  man-servant,  nor  thy 
maid-servant,  nor  thy  cattle,  nor  the  stranger 
that  is  within  thy  gates.  For  in  six  days 
the  Lord  made  heaven  and  earth,  the  sea, 
and  all  that  in  them  is,  and  rested  the  sev- 
enth day:  wherefore  the  Lord  blessed  the 
Sabbath  day,  and  hallozved  it. 

THE   FIFTH    COMMANDMENT. 

Honor  thy  father  and  thy  mother,  that 
4  49 


THE  HEIDELBERG  CATECHISM. 

thy  days  may  be  long  in  the  land,  li'hich  the 
Lord  thy  God  giveth  thee. 

THE  SIXTH   COMMANDMENT. 

Thou  shalt  not  kill. 

THE  SEVENTH   COMMANDMENT. 

Thou  shalt  not  commit  adultery. 

THE    EIGHTH    COMMANDMENT. 

Thou  shalt  not  steal. 

THE    NINTH     COMMANDMENT. 

Thoii    shalt    not    hear    false    witness 
against  thy  neighbor. 

THE    TENTH     COMMANDMENT. 

Thou  shalt  not  covet  thy  neighbor's 
house,  thou  shalt  not  covet  thy  neighbor's 
wife,  nor  his  man-servant,  nor  his  maid- 
servant, nor  his  ox,  nor  his  ass,  nor  any 
thing  that  is  thy  neighbor's. 
Question  93. 
How  are  the  ten  commandments  divided  ? 

Answer. 
Into  two  tables  :  the  first  of  which  teach- 
es us  how  we  must  behave  towards  God ; 
the  second,  what  duties  we  owe  to  our  neigh- 
bor. 

Jesus  said  unto  him.  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 
all  thy  mind.  This  Is  the  first  and  great  command- 
ment.   Matt.  22:  87,  88. 

50 


THE   HEIDELBERG  CATECHISM, 

Question  94. 

What  doth  God  enjoin  in  the  first  command  ? 
Answer. 

That  I,  as  sincerely  as  I  desire  the  sal- 
vation of  my  own  soul,  avoid  and  flee  from 
all  idolatry,  sorcery,  soothsaying,  supersti- 
tion, invocation  of  saints,  or  any  other  creat- 
ures, and  learn  rightly  to  know  the  only  true 
God,  trust  in  Him  alone,  with  humility  and 
patience,  submit  to  Him,  expect  all  good 
things  from  Him  only :  love,  fear,  and  glori- 
fy Him  with  my  whole  heart :  so  that  I  re- 
nounce and  forsake  all  creatures,  rather  than 
commit  even  the  least  thing  contrary  to  His 
will. 

Little  children,  keep  yourselves  from  idols.  1  John 
5:21. 

Thou  Shalt  worship  the  Lord  thy  God,  and  Him 
only  Shalt  thou  serve.    Matt.  4:  10. 

Question  95. 

What  is  idolatry  ? 

Answer. 

Idolatry  is  instead  of,  or  besides  that 
one  true  God,  who  has  manifested  Himself 
in  His  Word,  to  contrive,  or  have  any  other 
object  in  which  men  place  their  trust. 

Ye  turned  to  God  from  idols  to  serve  the  living  and 
true  God.    IThess.  1:9. 

Question  96. 

What  does  God  require  in  the  second  command  ? 
51 


THE   HEIDELBERG  CATECHISM. 

Answer. 

That  we  in  no  wise  represent  God  by 
images,  nor  worship  Him  in  any  other  way 
than  He  has  commanded  in  His  Word. 

The  heathen  — professing  themselves  to  be  wise, 
they  became  fools,  and  changed  the  glory  of  the  in- 
corruptible God  into  an  image  made  like  to  corrupt- 
ible man,  and  to  bix'ds,  and  fourfooted  beasts,  and  creep- 
ing things.    Rom.  1 :  22,  23. 

Question  97. 

Are  images  then  not  at  all  to  be  made  ? 
Answer. 

God  neither  can,  nor  may  be  represent- 
ed by  any  means  :  but  as  to  creatures,  though 
they  may  be  represented,  yet  God  forbids 
us  to  make  or  have  any  resemblance  of  them, 
either  in  order  to  worship  them,  or  to  serve 
God  by  them. 

Confounded  be  all  they  that  serve  graven  images, 
that  boast  themselves  of  idols:  worship  Him,  all  ye 
gods.    Ps.  97:7. 

Question  98. 

But  may  not  images  be  tolerated  in  the  church- 
es, as  books  to  the  laity  ? 

Answer. 

No ;  for  we  must  not  pretend  to  be  wiser 
than  God,  who  will  have  His  people  taught 
not  by  dumb  images,  but  by  the  lively 
preaching  of  His  word. 

Search  the  Scriptures ;  for  In  them  ye  think  ye  have 

eternal  life;  and  they  are  they  which  testify  of  me. 

John  5:  39. 

R2 


THE    HEIUELBEKG    CATECHISM. 

Question  99. 

What  is  required  in  the  third  command  ? 
Answer. 

That  we,  not  only  by  cursing  or  per- 
jury, but  also  by  rash  swearing,  must  not 
profane  or  abuse  the  name  of  God ;  nor  by 
silence  or  connivance  be  partakers  of  these 
horrible  sins  in  others;  but  briefly,  that  we 
use  the  holy  name  of  God  no  otherwise  than 
with  fear  and  reverence;  so  that  He  may 
be  rightly  confessed  and  worshiped  by  us, 
and  be  glorified  in  all  our  words  and  works. 

But  I  say  unto  you,  Swear  not  at  all:  neither  by 
heaven ;  for  it  is  God's  throne :  nor  by  the  earth ;  for  it 
is  His  footstool:  neither  by  Jerusalem;  for  it  is  the 
city  of  the  great  king.  Neither  shalt  thou  swear  by 
thy  head,  becavise  thou  canst  not  make  one  hair  white 
or  black.     Matt.  5:  34—36. 

Question  100. 

Is  then  the  profaning  of  God's  name,  by  swear- 
ing and  cursing,  so  heinous  a  sin,  that  His  wrath 
is  kindled  against  those  who  do  not  endeavor,  as 
much  as  in  them  lies,  to  prevent  and  forbid  such 
cursing  and  swearing  ? 

Answer. 
It  undoubtedly  is :  for  there  is  no  sin 
greater,  or  more  provoking  to  God,  than  the 
profaning  of  His  name ;  and  therefore  He 
has  commanded  this  sin  to  be  punished  with 
death. 

When    ye   pray,    say,   Our    Father,    who  art  in 
heaven,  Hallowed  be  Thy  name.    Luke  11:  2. 
53 


THE   HEIDELBERG  CATECHISM. 

Question  101. 

May  we  then  swear  religiously  by  the  name  of 

God? 

Answer. 

Yes:  either  when  the  magistrates  de- 
mand it  of  the  subjects,  or  when  necessity 
requires  us  thereby,  to  confirm  fideUty  and 
truth  to  the  glory  of  God,  and  the  safety  of 
our  neighbor;  for  such  an  oath  is  founded 
on  God's  Word,  and  therefore  was  justly 
used  by  the  saints,  both  in  the  Old  and  New 
Testament. 

For  men  verily  swear  by  the  greater:  and  an  oath 
for  confirmation  is  to  them  an  end  of  all  strife.  Heb. 
6: 16. 

Question  102. 
May  we  also  swear  by  saints,  or  any  other 
creatures  ? 

Answer. 
No;  for  a  lawful  oath  is  calling  upon 
God,  as  the  only  one  who  knows  the  heart, 
that  He  will  bear  witness  to  the  truth,  and 
punish  me  if  I  swear  falsely ;  which  honor  is 
due  to  no  creature. 

Thou  Shalt  worship  the  Lord  thy  God,  and  Him 
only  Shalt  thou  serve.    Matt.  4:10. 
Question  103. 
What  doth  God  require  in  the  fourth  command  ? 
Answer. 
First,  that  the  ministry  of  the  gospel 
and  the  schools  be  maintained;  and  that  I, 
54 


THE    HEIDELBERG    CATECHISM. 

especially  on  the  Sabbath,  that  is,  on  the  day 
of  rest,  diligently  frequent  the  Church  of 
God,  to  hear  His  word,  to  use  the  sacra- 
ments, publicly  to  call  upon  the  Lord,  and 
contribute. to  the  relief  of  the  poor,  as  be- 
comes a  Christian.  Secondly,  that  all  the 
days  of  my  life  I  cease  from  evil  works,  and 
yield  myself  to  the  Lord  to  work  by  His 
Holy  Spirit  in  me,  and  thus  begin  in  this 
life  the  eternal  Sabbath. 

Not  forsaking  the  assembling  of  ourselves  together, 
as  the  manner  of  some  is;  but  exhorting  one  another: 
and  so  much  the  more,  as  ye  see  the  day  approaching. 
Heb.  10:  2-5. 

Upon  the  first  day  of  the  week  let  every  one  of  you 
lay  by  him  in  store,  as  God  hath  prospered  him.  1  Oor. 
16:2. 

Question  104. 

What  doth  God  require  in  the  fifth  command  ? 
Answer. 

That  I  show  all  honor,  love  and  fidelity, 
to  my  father  and  mother,  and  all  in  authori- 
ty over  me,  and  submit  myself  to  their  good 
instruction  and  correction  with  due  obedi- 
ence ;  and  also  patiently  bear  with  their 
weaknesses  and  infirmities,  since  it  pleases 
God  to  govern  us  by  their  hand. 

Honor  thy  father  and  thy  mother ;  which  is  the  first 
commandment  with  promise ;  that  it  may  be  well  with 
thee,  and  thou  mayest  live  long  on  earth.    Eph.  6:  2,  3. 

Children,  obey  your  parents  in  the  Lord:  for  this 
is  right.    Eph.  6: 1. 

55 


THE    HEIDELBERG    CATECHISM. 

My  son,  hear  the  instruction  of  thy  father,  and 
forsake  not  the  law  of  thy  mother.    Prov.  1 :  8. 
Question  105. 
What  does  God  require  in  the  sixth  command  ? 
Answer. 
That  neither  in  thoughts,  nor  in  words, 
nor  gestures,  much  less  in  deeds,  I  dishonor, 
hate,  wound,  or  kill  my  neighbor,  by  myself 
or  by  another :  but  that  I  lay  aside  all  desire 
of  revenge :  also,  that  I  hurt  not  myself,  or 
wilfully    expose    myself    to    any    danger. 
Wherefore  also  the  magistrate  is  armed  with 
the  sword,  to  prevent  murder. 

Let  all  bitterness,  and  wrath,  and  anger,  and 
clamor,  and  evil  speaking,  be  put  away  from  you,  with 
all  malice.    Eph.  4:  31. 

Question  106. 
But  this  command  seems  only  to  speak  of  mur- 
der? 

Answer. 

In  forbidding  murder,  God  teaches  us, 
that  He  abhors  the  causes  thereof;  such  as 
envy,  hatred,  anger,  and  desire  of  revenge; 
and  that  He  accounts  all  these  as  murder. 

Dearly  beloved,  avenge  not  yourselves,  but  rather 
give  place  unto  wrath:  for  it  is  written.  Vengeance 
Is  mine ;  I  will  repay,  saith  the  Lord.    Rom.  12:  19. 

Whosoever  hateth  his  brother,  is  a  murderer:  and 
ye  know  that  no  murderer  hath  eternal  life  abiding  in 
him.    lJohn3:15. 

Question  107. 
But  is  it  not  enough  that  we  do  not  kill  any 
man  in  the  manner  above  mentioned  ? 
56 


THE   HEIDELBERG  CATECHISM. 

Answer. 

No ;  for  when  God  forbids  envy,  hatred, 
and  anger,  He  commands  us  to  love  our 
neighbor  as  ourselves ;  to  show  patience, 
peace,  meekness,  mercy,  and  all  kindness  to- 
wards him ;  to  prevent  his  hurt  as  much  as 
in  us  lies ;  and  that  we  do  good  even  unto 
our  enemies. 

Ijove  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for  them  that 
despitefully  use  you,  and  persecute  you;  that  ye  may 
be  the  children  of  your  Father  which  is  in  heaven. 
Matt.  5:  44,  45. 

If  thine  enemy  hunger,  feed  him;  if  he  thirst,  give 
him  drink:  for  in  so  doing  thou  shalt  heap  coals  of  Are 
on  his  head.    Rom.  12:  20. 

Question  108. 

What  doth  the  seventh  command  teach  us  ? 
Answer. 

That  all  uncleanness  is  accursed  of  God, 
and  that,  therefore,  we  must  with  all  our 
hearts,  detest  the  same,  and  live  chastely  and 
temperately,  whether  in  holy  wedlock,  or  in 
single  life. 

But  fornication,  and  all  uncleanness,  or  covetous- 
ness,  let  it  not  once  be  named  among  you,  asbecometh 
saints.    Eph.  5:3. 

Question  109. 
Doth  God  in  this  command  forhid  only  adultery 
and  such  like  gross  sins  ? 

Answer. 

Since  both  our  body  and  soul  are  tem- 

57 


THE     HEIDELBERG    CATECHISM. 

pies  of  the  Holy  Ghost,  He  commands  us  to 
preserve  them  pure  and  holy ;  therefore  He 
forbids  all  unchaste  actions,  gestures,  words 
thoughts,  desires,  and  whatever  can  entice 
thereto. 

What  !  know  ye  not  that  your  body  is  the  temple 
of  the  Holy  Ghost  which  is  in  you  ?    1  Cor.  6: 19. 

Let  no  corrupt  conimunication  proceed  out  of 
your  mouth,  but  that  which  is  good  to  the  use  of  edi- 
fying, that  it  may  minister  grace  unto  the  hearers. 
Eph.  4:  29. 

Question  110. 
What  doth  God  fordid  in  the  eighth  command  ? 
Answer. 

God  forbids  not  only  those  thefts  and 
robberies  which  are  punishable  by  the 
magistrate ;  but  He  comprehends  under  the 
name  of  theft,  all  wicked  tricks  and  devices, 
whereby  we  design  to  appropriate  to  our- 
selves the  goods  which  belong  to  our  neigh- 
bor :  whether  it  be  by  force,  or  under  the 
appearance  of  right :  as  by  unjust  weights, 
ells,  measures,  fraudulent  merchandise,  false 
coins,  usury  or  by  any  other  way  forbidden 
by  God ;  as  also  all  covetousness,  and  all 
waste  and  abuse  of  His  gifts. 

Ye  shall  do  no  unrighteousness  In  judgment,  in 
mete-yard,  In  weight,  or  in  measure.  Just  balances, 
just  weights,  a  just  ephah,  and  a  just  hin,  shall  ye 
have.    Lev.  19:  35,  36. 

Question  111.   • 
But  what  doth  God  require  in  this  command? 
58 


THE   HEIDELBERG  CATECHISM. 

Answer. 

That  I  promote  the  advantage  of  my 
neighbor  in  every  instance  I  can  or  may ;  and 
deal  with  him  as  I  desire  to  be 
dealt  with  by  others ;  further  also,  that  I 
faithfully  labor,  so  that  I  may  be  able  to  re- 
lieve the  needy. 

Let  him  that  stole,  steal  no  more:  but  rather  let 
him  labor,  working  with  his  hands  the  thing  which  Is 
good,  that  he  may  have  to  give  to  him  that  needeth. 
Eph.  4:28. 

Question  112. 
What  is  required  in  the  ninth  command  ? 
Answer. 

That  I  bear  false  witness  against  no 
man,  nor  falsify  any  man's  words ;  that  I  be 
no  backbiter,  or  slanderer ;  that  I  do  not 
judge,  or  join  in  condemning  any  man  rash- 
ly or  unheard;  but  that  I  avoid  all  sorts  of 
lies  and  deceit,  as  the  proper  works  of  the 
devil,  unless  I  would  bring  down  upon  me 
the  heavy  wrath  of  God;  likewise,  that  in 
judgment  and  all  other  dealings,  I  love  the 
truth,  speak  it  uprightly,  and  confess  it ;  also 
that  I  defend  and  promote  as  much  as  I  am 
able,  the  honor  and  good  character  of  my 
neighbor. 

He  that  speaketh  truth,  sheweth  forth  righteous- 
ness: but  a  false  witness,  deceit.    Prov.  12:  17. 

Wherefore  putting  away  lying,  speak  every  man 
truth  with  his  neighbor.    Eph.  4:25. 
59 


THE     HEIDELBEKG    CATECHIS.M. 

Question  113. 

What  doth  the  tenth  command  require  of  us  ? 
Answer. 

That  even  the  smallest  inclination  or 
thought,  contrary  to  any  of  God's  com- 
mands, never  rise  in  our  hearts :  but  that  at 
all  times  we  hate  all  sin  with  our  whole 
hearts,  and  delight  in  all  righteousness. 

Nay,  I  had  not  known  sin,  but  by  the  law:  for  I  had 
not  known  lust,  except  the  law  had  said,  Thou  shalt 
not  covet.    Rom.  7:  7. 

Be  ye  therefore  perfect,  even  as  your  Father  which 
is  in  heaven  is  perfect.    Matt.  5:  48. 

Question  114. 
But  can  those  who  are  converted  to  God  per- 
fectly keep  these  commandments  ? 
Answer. 

No ;  but  even  the  holiest  men,  while  in 
this  life,  have  only  small  beginnings  of  this 
obedience,  yet  so,  that  with  a  sincere  reso- 
lution they  begin  to  live,  not  only  according 
to  some,  but  all  the  commands  of  God. 

If  we  say  that  we  have  no  sin,  we  deceive  ourselves, 
and  the  truth  is  not  in  us.    1  John  1 :  8. 

Question  115. 

Why  then  will  God  have  the  ten  commands  so 
strictly  preached,  since  no  man  in  this  life  can  keep 
them? 

Answer. 

First,  that  all  our  life-time,     we  may 
learn  more  and  more  to  know  our  sinful  na- 
60 


THE    HEIDELBERG  CATECHISM. 

lure,  and  thus  become  the  more  earnest  in 
seeking  the  remission  of  sin  and  righteous- 
ness in  Christ :  likewise,  that  we  constantly 
endeavour,  and  pray  to  God  for  the  grace  of 
the  Holy  Spirit,  that  we  may  become  more 
and  more  conformable  to  the  image  of  God, 
until  we  arrive  at  the  perfection  proposed 
to  us,  in  a  life  to  come. 

By  the  law  Is  the  knowledge  of  sin.    Rom.  3:  20. 

Beloved,  now  are  we  the  sons  of  God,  and  it  doth 
not  yet  appear,  what  we  shall  be:  but  we  know  that, 
when  He  shall  appear,  we  shall  be  like  Him;  for  we 
shall  see  Him.  as  He  is.    1  John  3:  2. 

Question  116. 
Why  is  prayer  necessary  for  Christians  ? 
Answer. 

Because  it  is  that  chief  part  of  thankful- 
ness which  God  requires  of  us ;  and  also,  be- 
cause God  will  give  His  grace  and  Holy 
Spirit  to  those  only  who  with  sincere  desires 
continually  ask  them  of  Him,  and  are  thank- 
ful for  them. 

Ask,  and  it  shall  be  given  you;  seek,  and  ye  shall 
find;  knock,  and  it  shall  be  opened  unto  you:  for  every 
one  that  asketh,  receiveth;  and  he  that  seeketh, 
flndeth;  and  to  him  that  knocketh,  it  shall  be  opened. 
Matt.  7:  7. 

Question  117. 

What  are  the  requisites  of  that  prayer,  which 
is  acceptable  to  God,  and  which  He  will  hear  ? 
Answer. 

First,  that  we  from  the  heart,  pray  to 
61 


THE    HEIDELBERG    CATECHISM. 

the  one  true  God  only,  who  hath  manifested 
Himself  in  His  Word,  for  all  things  He  hath 
commanded  us  to  ask  of  Him ;  Secondly, 
that  we  rightly  and  thoroughly  know  our 
need  and  misery,  that  so  we  may  deeply 
humble  ourselves  in  the  presence  of  His  Di- 
vine Majesty;  Thirdly,  that  we  be  fully  per- 
suaded, that  He,  notwithstanding  we  are 
unworthy  of  it,  will,  for  the  sake  of  Christ 
our  Lord,  certainly  hear  our  prayer,  as  He 
hath  promised  us  in  His  Word. 

And  the  publican,  standing  afar  off,  would  not  lift 
so  much  as  his  eyes  unto  heaven,  but  smote  upon  his 
breast,  saying,  God  be  merciful  to  me  a  sinner.  Luke 
18: 13. 

Question  118. 

What  hath  God  commanded  us  to  ask  of  Him  ? 

Answer. 

All  things  necessary  for  soul  and  body, 
which  Christ  our  Lord  has  comprised  in  that 
prayer  He  Himself  has  taught  us. 
Question  119. 
What  are  the  words  of  that  Prayer  ? 
Answer. 
Otir     Father     zvho     art     in     heaven, 
Hallowed  he   Thy  name.       Thy   kingdom 
come.     Thy  zvill  be  done  on  earth,  as  it  is 
in  heaven.     Give  ns  this  day  our  daily  bread. 
And  forgive  us  our  debts,  as  we  forgive  our 
debtors.     And  lead  us  not  into  temptation. 


THE  HEIDELBERG  CATECHISM. 

but  deliver  us  from  evil.  For  Thine  is  the 
kingdom,  and  the  power,  and  the  glory,  for 
ever.     Amen. 

Question  120. 
Why  hath  Christ  commanded  us   to  address 
God  thus  :    Our  Father  ? 

Answer. 

That  immediately,  in  the  very  begin- 
ning of  our  prayer,  He  might  excite  in  us  a 
child-like  reverence  for,  and  confidence  in 
God,  which  are  the  foundation  of  our 
prayer;  namely,  that  God  is  become  our 
Father  in  Christ,  and  will  much  less  deny 
us  what  we  ask  of  Him  in  true  faith,  than 
our  parents  will  refuse  us  earthly  things. 

Because  ye  are  sons,  Grod  hath  sent  forth  the  Spirit 
of  His  Son  into  your  hearts,  crying,  Abba,  Father. 
Gal.  4:  6. 

Question  121. 

Why  is  there  added :  Who  art  in  Heaven  ? 

Answer. 

Lest  we  should  form  any  earthly  con- 
ception of  God's  heavenly  majesty,  and  that 
we  may  expect  frjom  His  almighty  power 
all  things  necessary  for  soul  and  body. 

But  our  Gtod  is  in  the  heavens ;  He  hath  done  what- 
soever  He  hath  pleased.    Ps.  115:  3. 

Question  122. 

What  is  the  first  petition  ? 
63 


THE   HEIDELBERG  CATECHISM. 

Answer. 

Hallowed  he  Thy  name.  That  is : 
Grant  us  first,  rightly  to  know  Thee,  and  to 
sanctify,  glorify  and  praise  Thee  in  all  Thy 
works,  in  which  Thy  power,  wisdom,  good- 
ness, justice,  mercy  and  truth,  are  clearly 
displayed ;  and  further  also,  that  we  may  so 
order  and  direct  our  whole  lives,  our 
thoughts,  words  and  actions,  as  that  Thy 
name  may  never  be  blasphemed,  but  rather 
honored  and  praised,  on  our  account. 

O  Lord,  how  manifold  are  Thy  works!  in  wisdom 
hast  Thou  made  them  all.    Ps.  104:  24. 

Question  123. 

What  is  the  second  petition  ? 
Answer. 

Thy  kingdom  come.  That  is :  Rule  us 
so  by  Thy  Word  and  Spirit,  that  we  may 
submit  ourselves  more  and  more  to  Thee; 
preserve  and  increase  Thy  Church,  destroy 
the  works  of  the  devil,  and  all  violence 
which  would  exalt  itself  against  Thee;  and 
also,  all  wicked  counsels  devised  against 
Thy  holy  Word,  until  the  full  perfection  of 
Thy  kingdom  takes  place,  wherein  Thou 
shalt  be  all  in  all. 

The  kingdoms  of  this  world  are  become  the  king- 
doms of  our  Lord  and  of  His  Christ,  and  He  shall  reign 
for  ever  and  ever.    Rev.  11 :  15. 

Question  124. 
What  is  the  third  petition  ? 
64 


THE   HEIDELBERG  CATECHISM. 

Answer. 

Thy  zvill  be  done  on  earth,  as  it  is  in 
heaven.  That  is  :  Grant  that  we  and  all  men 
may  renounce  our  own  will,  and  without 
murmuring  obey  Thy  will,  which  is  only 
good ;  that  so  every  one  may  attend  to,  and 
perform  the  duties  of  his  station  and  calling, 
as  willingly  and  faithfully  as  the  angels  do 
in  heaven. 

Teach  me,  O  Lord,  the  way  of  Thy  statutes;  and  I 
shall  keep  it  unto  the  end.    Ps.  119:  33. 
Question  125. 
What  is  the  fourth  petition  ? 
Answer. 

Give  us  this  day  our  daily  bread.  That 
is :  Be  pleased  to  provide  us  with  all  things 
necessary  for  the  body,  that  we  may  thereby 
acknowledge  Thee  to  be  the  only  fountain 
of  all  good  and  that  neither  our  care  nor 
industry,  nor  even  Thy  gifts,  can  profit  us 
without  Thy  blessing,  and  therefore,  that  we 
may  withdraw  our  trust  from  all  creatures, 
and  place  it  alone  in  Thee. 

The  eyes  of  all  wait  upon  Thee ;  and  Thou  givest 
them  their  meat  in  due  season.  Thou  openest  Thine 
hand,  and  satisflest  the  desire  of  every  living  thing. 
Ps.  145:  15,  16. 

Question  126. 
What  is  the  fifth  petition  ? 
Answer. 
And  forgive  us  our  debts,  as  zve  forgive 
5  oo 


THE   HEIDELBERG   CATECHISM. 

our  debtors.  That  is:  Be  pleased  for  the 
sake  of  Christ's  blood,  not  to  impute  to  us, 
poor  sinners,  our  transgressions,  nor  that 
depravity  which  always  cleaves  to  us ;  even 
as  we  feel  this  evidence  of  Thy  grace  in  us, 
that  it  is  our  firm  resolution  from  the  heart 
to  forgive  our  neighbor. 

So  likewise  shall  my  heavenly  Father  do  also  unto 
you,  if  ye  from  your  hearts  forgive  not  every  one  his 
brother  their  trespasses.    Matt.  18:  35. 

Question  127. 

What  is  the  sixth  petition  ? 
Answer. 

And  lead  us  not  into  temptation,  but 
deliver  ns  from  evil.  That  is :  Since  we  are 
so  weak  in  ourselves,  that  we  cannot  stand  a 
moment;  and  besides  this,  since  our  mortal 
enemies,  which  we  have  renounced,  the  devil, 
the  world,  and  our  own  flesh,  cease  not  to 
assault  us  :  do  Thou,  therefore,  preserve  and 
strengthen  us  by  the  power  of  Thy  Holy 
Spirit,  that  we  may  not  be  overcome  in  this 
spiritual  warfare;  but  constantly  and  stren- 
uously may  resist  our  foes,  until  at  last  we 
obtain  a  complete  victory. 

Watch  and  pray,  that  ye  enter  not  into  tempta- 
tion: the  spirit  indeed  is  willing,  but  the  flesh  is  w£#»k. 
Matt.  26:  41. 

My  son,  if  sinners  entice  thee,  consent  thou  not* 
Prov.  1:10. 

66 


THE    HEIDELBERG   CATECHISM, 

Question  128. 

How  do  you  conclude  your  prayer  ?- 
Answer. 

For  Thine  is  the  kingdom,  the  power, 
and  the  glory,  for  ever.  That  is :  All  this 
we  ask  of  Thee,  because  Thou,  being-  King 
and  Almighty,  art  willing  and  able  to  give 
us  all  good :  and  all  this  we  pray  for,  that 
thereby,  not  we,  but  Thy  holy  name,  may  be 
glorified  for  ever. 

Not  unto  us,  O  Lord,  not  unto  us,  but  unto  Thy 
name,  give  glory,  for  Thy  mercy,  and  for  Thy  truth's 
sake.    Ps.  115: 1. 

Question  129. 

What  does  the  word  Amen  signify  ? 

Answer. 

Amen  signifies :  It  shall  truly  and  cer- 
tainly be;  for  my  prayer  is  more  assuredly 
heard  of  God,  than  I  feel  in  my  heart  that  I 
desire  these  things  of  Him. 

The  prophet  Jeremiah  said,  Amen:  the  Lord  do  so: 
the  Lord  perform  thy  words  which  thou  hast  prophe- 
sied.   Jer.  28:6. 

For  all  the  promises  of  God  in  Him  are  yea,  and  in 
Him  Amen,  unto  the  glory  of  God  by  us.    2  Cor.  1:  20. 


«T 


BOOK  II. 


the: 


SMORTER 


Heidelberg  Catechism. 


Ninth    Edition. 


Copyrighted  1881. 


PREFACE. 

THE  Shorter  Heidelberg  Catechism  was  first 
issued  on  January  19th,  1881,  since  which 
time  it  has  passed  through  eight  editions.  In 
this  issue  the  Scripture  references  have  been 
continued  from  the  American  Revision  of  A.  D. 
1 901. 

As  is  well  known,  the  full  text  of  the  Cate- 
chism was  originally  published  in  1563,  under  the 
direction  of  the  Pious  Elector,  Frederic  HI,  of 
the  Palatinate  on  the  Rhine;  and  was  prepared  by 
Zachary  Ursinus  and  Casper  Olevianus,  Pro- 
fessors in  Heidelberg  University.  From  that 
time  to  the  present  it  has  been  prized  as  one  of 
the  most  valuable  symbols  of  Protestant  faith, 
and  honored  for  its  evangelical  and  devotional 
spirit ;  but  on  account  of  the  extreme  length  of  its 
answers  (a  number  containing  over  a  hundred 
words  each),  the  Text  is  here  condensed,  so  that 
the  learner  may  better  understand  the  meaning, 
and  more  easily  commit  the  answers  to  memory. 

This  is  the  Heidelberg  Catechism,  unchanged 
as  to  arrangement  and  meaning,  but  for  greater 
convenience  reduced  as  to  the  number  of  its 
words.  D.  V.  H. 

Tiffin,  Ohio,  April  ist,  iQOg, 


71 


The  Shorter  Heidelberg  Catechism. 

1st  Sunday. 

Question  1.     What  is  your  only  comfort  in  life 
and  death  ? 

Anszver. — That  I  belong  to  Christ, 
whose  precious  blood  has  fully  satisfied  for 
my  sins  and  delivered  me  from  the  power 
of  the  devil :  who  also  preserves  me,  and  by 
my  heavenly  Father's  will,  causes  all  things 
to  work  together  for  my'  salvation ;  and  by 
His  Holy  Spirit  assures  me  of  eternal  life, 
and  makes  me  truly  willing  to  live  unto  Him. 

1  Oor.  6: 19,  20.  Ye  are  not  your  own;  for  ye  were 
bought  with  a  price:  glorify  God  therefore  in  your 
body. —John  10:  28.  I  give  unto  them  eternal  life;  and 
they  shall  never  perish,  and  no  one  shall  snatch  them 
out  of  my  hand.  — Rom.  8:  28.  And  we  know  that  to 
them  that  love  God  all  things  work  together  for  good. 
—  1  Pet.  4:2. 

2.     What  must  you  know  that  you  may  have 
this  comfort  in  life  and  death  ? 

Three  things :  First.  How  great  my 
sins  and  miseries  are.  Second.  How  I 
may  be  delivered  from  all  my  sins  and  miser- 
ies. Third.  How  I  am  to  be  thankful  to 
God  for  such  deliverance. 

Rom.  7:24.  Wretched  man  that  lam!  who  shall 
deliver  me  out  of  the  body  of  this  death?— Matt.  11: 
28.  Oome  unto  me,  all  ye  that  labor  and  are  heavy 
laden,  and  I  will  give  you  rest.  —  Ps.  116: 12.  What  shall 
I  render  unto  Jehovah  for  all  His  benefits  toward  me  ? 
73 


THE   SHORTER   HEIDELBERG   CATECHISM. 

The  First  Part. 

OF  THE  MISERY  OF  MAN. 
2nd  Sunday. 

3.  Whence  do  you  learn  of  your  misery  ? 

Out  of  the  law  of  God. 

Rom.  3: 20.  Through  the  law  cometh  the  knowledge 
of  sin.  — Rom.  7:  7.    Ex.  20:  1—17.    Rom.  4:  15. 

4.  What  does  the  law  of  God  require  of  us  ? 

Thou  shalt  love  the  Lord  thy  God  with 

all  thy  heart,  and  with  all  thy  soul,  and  with 

all  thy  strength,  and  with  all  thy  mind ;  and 

thy  neighbor  as  thyself. 

Matt.  22:  37.  Rom.  13: 10.  Love  therefore  Is  the  ful- 
filment of  the  law. —  Matt.  7:  12.  AH  things  ye  would 
that  men  should  do  unto  you,  do  ye  also  unto  them: 
for  this  is  the  law  and  the  prophets. 

5.  Can  you  keep  all  this  perfectly  ? 

No;  for  I  am  prone  by  nature  to  hate 
God  and  my  neighbor. 

1  John  1:8.  If  we  say  that  we  have  no  sin,  we  de- 
ceive ourselves,  and  the  truth  is  not  in  us.  —  Rom.  8:  7. 
The  mind  of  the  flesh  is  enmity  against  God ;  for  it  is 
not  subject  to  the  law  of  God,  neither  indeed  can 
be.— Titus  3:  8. 

.,    ,  3rd  Sunday^ 

6.  Did  God  then  create  man  so  wicked  and 
perverse  ? 

No;  God  created  man  good,  and  after 
His  own  image,  holy  and  righteous ;  that  he 
might  know,  and  love,  and  praise  his  Crea- 
tor, and  live  with  Him  in  bliss  forever. 

Gen.  1 :  21.   And  God  created  man  in  His  own  image. 
In  the  image  of  God  created  He  him ;  male  and  female 
74 


THE  SHORTER   HEIDELBERG  CATECHISM. 

created  He  them.  — Eph.  4:24.  And  put  on  the  new 
man,  which  after  God  hath  been  created  in  righteous- 
ness, and  holiness  of  truth.  — Col.  3:  10. 

7.  Whence  then  comes  this  depraved  nature 
of  men  ? 

From  the  sin  of  our  first  parents,  Adam 
and  Eve  in  Paradise;  hence  our  nature  has 
become  so  corrupt,  that  we  are  all  conceived 
and  born  in  sin. 

Rom.  5: 12.  As  through  one  man  sin  entered  Into 
the  world,  and  death  through  sin;  and  so  death  parsed 
unto  all  men,  for  that  all  sinned.  — John  3:  6.  That 
which  is  born  of  the  flesh  is  flesh;  and  that  which  is 
born  of  the  spirit  is  spirit.  —  Ps.  51 :  5.  Ps.  53:  1.  Rom. 
3:9—12.    Job  14:  4.    Gen.  8:  21.    Eph.  2:  3. 

8.  Are  we  so  corrupt  that  we  are  not  capable 
of  doing  good,  and  inclined  to  all  evil  ? 

Yes;  unless  we  are  born  again  by  the 

Spirit  of  God. 

Rom.  7:  18.  I  know  that  in  me,  that  is,  in  my  flesh, 
dwelleth  no  good  thing.  — John  3:  3.  Jesus  said  .  .  . 
Verily,  I  say  unto  thee.  Except,  one  be  born  anew,  he 
cannot  see  the  kingdom  of  God. 

4th  Sunday. 

9.  Is  it  not  unjust  for  God  to  require  of  man 
in  His  law  that  which  he  cannot  do  ? 

No :  for  God  made  man  able  to  keep 
His  law ;  but  by  the  temptation  of  the  devil, 
and  his  own  wilful  sin,  he  has  robbed  him- 
self and  his  children  of  this  gift. 

Gal.  3:  10.  Cursed  is  every  one  who  continueth  not 
In  all  things  that  are  written  in  the  book  of  the  law, 
to  do  them.— Rom.  3:  5.— Ecc.  7:  29.  God  made  man  up- 
right; but  they  have  sought  out  many  inventions.— 
Rom.  6:  19.  Through  the  one  man's  disobedience  the 
many  were  made  sinners. 

75 


THE   SHORTER   HEIDELBERG   CATECHISM. 

10.  Will  God  allow  such  sin  to  go  unpunished  ? 

By  no  means,  but  He  is  terribly  dis- 
pleased with  our  original  and  actual  sins,  and 
will  punish  them  in  time  and  in  eternity. 

Matt.  25:  46.  And  these  shall  go  away  into  eternal 
punishment.  — Heb.  9:27.  It  it  appointed  unto  men 
once  to  die,  and  after  this  conieth  judgment.  Eph.2: 3. 
Ps.7:ll. 

11.  Is  not  God  then  also  merciful? 

God  is  indeed  merciful,  but  His  justice 
requires  that  sin,  which  is  committed  against 
His  most  high  majesty,  must  be  punished 
eternally  both  in  body  and  soul. 

Ps.  103:8.  Jehovah  is  merciful  and  gracious,  slow 
to  anger,  and  abundant  in  loving  kindness.  —  Ps.  51:  4. 
Against  Thee,  Thee  only,  have  I  sinned,  and  done  that 
which  is  evil  in  Thy  sight.  —  Hab.  1 :  13.  Thou  that  art 
of  purer  eyes  than  to  behold  evil,  and  that  canst  not 
look  on  perverseness.  —  Ps.  89: 14. 

& 

The  Second  Fart. 

OF  man's  deliverance. 
Sth  Sunday. 

12.  How  may  we  escape  this  punishment  and 
come  again  into  God's  favor  ? 

God  will  have  His  justice  satisfied ;  and 
therefore  we  must  make  this  full  satisfaction, 
either  by  ourselves  or  by  another. 

Deut.  27:  26.  Cursed  be  he  that  conflrmeth  not  the 
words  of  this  law  to  do  them.  — Ez.  18:  4.  The  soul  that 
sinneth,  it  shall  die.  — 2  Cor.  5:  21.  Him  who  knew  no 
sin  He  made  to  be  sin  on  our  behalf;  that  we  might 
become  the  righteousness  of  God  in  Him. 

13.  But  can  we  ourselves  make  this  satisfac- 
tion? 

76 


tHE   SHORtER    HEIDELBERG   CATECHISM. 

By  no  means ;  but,  on  the  contrary,  we 
daily  increase  our  debt. 

Job  9:  2,  3.  But  how  can  man  be  just  with  God  ?  If 
he  be  pleased  to  contend  with  Hlni,  he  cannot  answer 
Him  one  of  a  thousand.  — Matt.  6:  12.  Forgive  us  our 
debts,  as  we  forgive  our  debtors. 

14.  Is  any  other  mere  creature  able  to  satisfy 
for  us  ? 

None;  for  God  will  not  punish  any 
other  creature  for  man's  sin;  nor  could  any 
mere  creature  sustain  the  burden  of  God's 
wrath  against  sin,  so  as  to  deliver  others 
from  it. 

Gen.  2:  17.  In  the  day  that  thou  eatest  thereof 
thou  Shalt  surely  die.  —  Ps.  49:  7.  None  of  them  can  by 
any  means  redeem  his  brother,  nor  give  to  God  a  ran- 
som for  him.  For  the  redemption  of  their  life  is  costly. 

15.  What  kind  of  a  Mediator  and  Deliverer 
then  must  we  seek  for  ? 

For  one  who  is  a  true  and  righteous 
man,  yet  more  powerful  than  all  creatures ; 
that  is,  one  who  is  ver^'  God. 

Heb.  2:  14.  Since  the  children  are  sharers  In  flesh 
and  blood,  He  also  in  lil^e  manner  partook  of  the  same. 
—  Heb.  7:2i5.  For  such  a  high  priest  became  us,  holy, 
guileless,  undeflled,  separated  from  sinners.  — Hosea 
1:7. 

6th  Sunday. 

16.  Why  must  He  be  a  real   and   righteous 
man? 

Because   the    justice   of    God    requires 
that  the   same    human    nature    which  has 
sinned,  should  make  satisfaction  for  sin,  and 
77 


Txi£   tiiORTER    HEIDELBERG    CATECHISM. 

one,  who  is  himself  a  sinner,  cannot  satisfy 
for  another. 

Ex.  32:  33.  Whosoever  hath  sinned  against  me,  him 
Willi  blot  out  of  my  book.  — Heb.  7:  20—27.  For  such 
a  high  priest  became  us,  holy,  guileless,  undefiled,  sep- 
arated from  sinners,  and  made  higher  than  the 
heavens;  who  needeth  not  daily,  like  those  high 
priests,  to  offer  up  sacrifices,  first  for  his  own  sins,  and 
then  for  the  sins  of  the  people. 

17.  Why  must  He  also  be  very  God? 

That,  by  the  power  of  His  Godhead,  He 
might  sustain  in  His  human  nature  the  bur- 
den of  God's  wrath ;  and  also  obtain  for, 
and  restore  to  us,  righteousness  and  life. 

2 Cor.  13:4.  For  He  was  crucified  through  weak- 
ness, yet  He  liveth  through  the  power  of  God. —  Isa. 
53:4.  1  John  4:  9.  Herein  was  the  love  of  God  mani- 
fested in  us,  that  God  hath  sent  His  only  begotten 
Son  into  the  world  that  we  might  live  tlirough  Him. 

18.  Who  is  such   a  Mediator,  in  one  person 
both  God  and  man? 

Our  Lord  Jesus  Christ,  who  is  given  to 
us  as  our  perfect  deliverance  and  righteous- 
ness. 

1  Tim.  2: 5.  For  thei'e  is  one  God,  one  mediator  also 
between  God  and  men.  Himself  man,  Christ  Jesus.  — 
John  1:  1,  14.  In  the  beginning  was  the  Word,  and  the 
Word  was  with  Ciod,  and  the  Word  was  God.  And  the 
Word  became  flesh  and  dwelt  among  us. 

19.  Where  do  you  learn  this  ? 

In  the  Holy  Gospel  which  God  Him- 
self first  revealed  in  Paradise,  then  publislied 
by  the  patriarchs  and  prophets,  set  forth 
also  in  the  offerings  and  ceremonies  of  the 
law,  and  finally  fulfilled  by  His  own  be- 
loved Son. 

78 


THE  SHORTER   HEIDELBERG   CATECHISM. 

Qen.  3: 15.  I  will  put  enmity  between  thee  and  the 
woman,  and  between  thy  seed  and  her  seed:  He  shall 
bruise  tliy  head,  and  thou  shalt  bruise  His  heel.— Acts 
10:  43.  To  Him  bear  all  the  prophets  witness,  that 
through  His  name  everyone  that  believeth  on  Him 
shall  receive  remission  of  sins.  — Col.  2:  17c  Which  are 
a  shadow  of  the  things  to  come:  but  the  body  is 
Christ's.  — John  1:29.  Behold  the  Lamb  of  God,  that 
taketh  away  the  sin  of  the  world. 

yth  Sunday. 

20.  Are  all  men,  then,  as  they   perished  in 
Adam,  saved  by  Christ  ? 

No;  only  those  who  are  ingrafted  into 
Him,  and  receive  all  His  benefits  by  a  true 
faith. 

Matt.  7: 13, 14.  Wide  is  the  gate  and  broad  Is  the 
way  that  leadeth  to  destruction,  and  many  are  they 
that  enter  in  thereby.  For  narrow  is  the  gate,  and 
straitened  the  way  that  leadeth  unto  life,  and  few 
are  they  that  find  it.  — John  3:16.  For  God  so  loved 
the  world,  that  He  gave  His  only  begotten  Son,  that 
whosoever  believeth  on  Him  should  not  perish,  but 
have  eternal  life.  — Matt.  7:  21.  2  Cor.  5:  17.  John3:18. 
John  1:12.    Rom.  11:20. 

21.  What  is  true  faith  ? 

It  is  a  certain  knowledge  whereby  I 
hold  as  truth  all  that  God  has  revealed  to  us 
in  His  word ;  and  also  an  assured  confidence, 
which  the  Holy  Spirit  works  by  the  Gospel 
in  my  heart,  that  forgiveness  of  sin  and  sal- 
vation, are  freely  given  to  me  by  God,  only 
for  the  sake  of  Christ's  merit. 

Heb.  11 : 1.  Now  faith  Is  assurance  of  things  hoped 
for,  a  conviction  of  things  not  seen.  — Rom.  10:  17.— 
So  belief  cometh  of  hearing,  and  hearing  by  the  word 
of  Christ.  — Eph.  2:  8,  9.  By  grace  have  ye  been  saved 
through  faith;  and  that  not  of  yourselves,  it  is  the  gift 
of  OJod;  not  of  works,  that  no  man  should  glory.— Luke 
8;  13.  Ex)m.  4:20.  Eph.  1:7. 
79 


THE   SHORTER    HEIDELBERG   CATECHISM. 

22.  What  then  must  a  Christian  believe  ? 

All  things  promised  us  in  the  Gospel, 
which  the  articles  of  our  undoubted 
Christian  faith  briefly  teach  us. 

John  20:  31.  But  these  are  written  that  ye  may  be- 
lieve that  Jesus  is  the  Christ,  the  Son  of  Gtod.  —  Matt. 
28:  19.  Go  ye  therefore,  and  make  disciples  of  all 
nations,  baptizing  them  Into  the  name  of  the  Father 
and  of  the  Son  and  of  the  Holy  Spirit.  — John  3:  36.  He 
that  belleveth  on  the  Son  hath  eternal  life. 

23.  What  are  these  articles  ? 

i.  I  believe  in  God  the  Father  Al- 
mighty, Maker  of  heaven  and  earth. 

ii.  And  in  Jesus  Christ,  His  only  be- 
gotten Son,  our  Lord : 

iii.  Who  was  conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary; 

iv.  Suffered  under  Pontius  Pilate; 
was  crucified,  dead  and  buried  :  He  descend- 
ed into  hell :  [or  "Hades"  : — Directory  of  worship  ] 

V.  The  third  day  He  rose  from  the 
dead : 

vi.  He  ascended  into  heaven,  and  sit- 
teth  at  the  right  hand  of  God  the  Father 
Almighty : 

vii.  From  thence  He  shall  come  to 
judge  the  quick  and  the  dead. 

viii.     I  believe  in  the  Holy  Ghost. 

ix.  I  believe  in  the  Holy  Catholic 
Church,  the  communion  of  saints. 

X.     The  forgiveness  of  sins : 

xi.     The  resurrection  of  the  body : 

xii.  And  the  life  everlasting.  Amen. 
80 


THE   SHORTER    HEIDELBERG   CATECHISM. 

8th  Sunday. 

24.  How  are  these  articles  divided  ? 

Into  three  parts :  the  first  treats  of  God 
the  Father,  and  our  creation ;  the  second  of 
God  the  Son,  and  our  redemption ;  the  third 
of  God  the  Holy  Ghost,  and  our  sanctifica- 
tion. 

25.  Since  there  is  but  one  Divine  Being,  why 
do  you  speak  of  Father,  Son,  and  Holy  Ghost  ? 

Because  God  has  so  revealed  Himself 
in  His  word,  that  these  three  distinct  persons 
are  the  one,  true,  and  eternal  God. 

Deut.  6:  4.  Hear,  O  Israel;  Jehovah  our  God  is  one 
Jehovah.  — Num.  6:  24—26.  Isa.  6:  3.  Holy!  Holy!  Holy! 
Matt.  18:  19,  Baptizing  them  into  the  name  of  the 
Father  and  of  the  Son  and  of  the  Holy  Ghost.  — 2  Cor. 
13:  14.  The  grace  of  the  Lord  Jesus  Christ,  and  the 
love  of  God,  and  the  communion  of  the  Holy  Spirit, 
he  with  you  all.  —  Isa.  48:  16. 


OF   GOD   THE   FATHER. 

gth  Sunday. 

26.    What  do  you  believe  concerning  God  the 
Father  ? 

That  the  eternal  Father  of  our  Lord 
Jesus  Christ,  who  of  nothing  made  heaven 
and  earth,  and  who  still  upholds  them  by 
His  providence,  is,  through  Chiist,  my 
Father,  and  that  He  will  provide  for  all  my 
wants  of  body  and  soul. 

Gen.  1:1.  In  the  beginning  (rod  created  the  heavens 
and  the  earth.  — Heb.  11:3.  Eph.  1:11.  Who  worketh 
all  things  after  the  counsel  of  His  will.  — John  20:  17. 
I  ascend  unto  my  Father  and  your  Father,  and  my 

6  81 


THE   SHORTER   HEIDELBERG   CATECHISM. 

God  and  your  Grod.  — Rom.  8:  28.    All  things  work  to- 
gether for  good  to  them  that  love  God.  —  Ps.  103: 13. 

loth  Sunday. 

27.  What  is  the  Providence  of  God  ? 

The  almighty  and  everywhere  present 
powier  of  God,  whereby,  as  with  His  hand, 
He  upholds  and  governs  heaven,  earth, 
and  all  creatures;  so  that  the  fruits 
of  the  ground,  and  all  the  events  of  our 
lives  come,  not  by  chance,  but  by  His 
Fatherly  hand. 

Acts  17:  28.  For  In  Him  we  live,  and  move,  and 
have  our  being. —  Heb.  1:  3.  Upholding  all  things  by 
the  word  of  His  power.  — Acts  14:  17.  Matt.  10:  29,  30. 
Not  one  sparrow  shall  fall  on  the  ground  without  your 
Father,  but  the  very  hairs  of  your  head  are  all  num- 
bered. 

28.  How  should  the  knowledge  of  the  creation 
and  providence  of  God  affect  us  ? 

It  should  make  us  patient  in  adversity, 
thankful  in  prosperity,  and  cause  us  to  place 
our  firm  trust  in  our  faithful  God  and 
Father,  that  nothing  shall  ever  separate  us 
from  His  love;  since,  without  His  will,  we 
cannot  so  much  as  move. 

Job  1:21.  Jehovah  gave  and  Jehovah  hath  taken 
away;  blessed  be  the  name  of  Jehovah.  —  1  Thess.  5:  18. 
In  everything  give  thanks:  for  this  is  the  will  of  God 
in  Christ  Jesus  to  you-ward.  —  Rom.  8:  as,  39.  For  I  am 
persuaded  that  nothing  shall  be  able  to  separate  us 
from  the  love  of  God  which  is  in  Christ  Jesus  our  Lord. 
—  Ps.  103:1.    Ps.  100;  4,5. 


THE   SHORTER   HEIDELBERG   CATECHISM. 

OF   GOD   THE    SON. 
iith  Sunday. 

29.  Why  is  the  Son  of  God  called  Jesus,  that 
is  Saviour? 

Because  He  saves  us  from  our  sins, 
and  we  ought  not  to  seek,  and  cannot  find 
salvation  in  any  other. 

Matt,  1:  21.  And  she  shall  bring  forth  a  eon;  and 
thou  Shalt  call  His  name  Jesus:  for  it  is  He  that  shall 
save  His  people  from  their  sins.  —Acts  4:  12.  And  in 
none  other  is  there  salvation:  for  neither  is  there  any 
other  name  under  heaven,  that  is  given  among  men, 
wherein  we  must  be  saved.  — John  6:40.    1  Oor.  6:  n. 

30.  Do  those  persons  truly  believe  in  Jesus 
as  a  Saviour  who  seek  their  salvation  of  themselves 
or  elsewhere  ? 

No ;  for  though  they  may  boast  of  Him 
in  words,  they  deny  Him  in  their  deeds ;  for 
Jesus  will  not  be  a  complete  Saviour  to  us 
unless  by  faith  we  find  in  Him  all  that  we 
need  for  our  salvation. 

Col.  1:  19,  20.  For  It  was  the  good  pleasure  of  the 
Father  that  in  Him  should  all  the  fulness  dwell;  and 
through  Him  to  reconcile  all  things  unto  Hiniselt. 
having  made  peace  through  the  blood  of  His  cross.— 
Heb.  7:  25.  He  is  able  to  save  to  the  uttermost  them 
that  draw  near  unto  God  through  Him.  — John  l:i4. 
Col.  2;  10. 

1 2th  Sunday. 

31.  Why  is  He  called  Christ,  that  is,  anointed  ? 
Because  He  is  anointed  with  the  Holy 

Ghost,  and  ordained  by  God  the  Father 
to  be  our  chief  prophet,  our  only  high- 
priest,  and  our  eternal  king. 

Acts  10:  38.    Jesus  of  Nazareth,  how  God  anointed 


THE   SHORTER   HEIDELBERG   CATECHISM. 

Him  with  the  Holy  Spirit  and  with  power.  —  John 
6.  14.  This  is  of  a  truth  the  prophet  that  cometh  into 
the  world.  —  Heb.  3:  1.  Consider  the  Apostle  and  High- 
Priest  of  our  confession,  even  Jesus.  —  Rev.  7:  25. 

32.  Why  are  you  called  a  Christian  ? 

Because  I  am  a  member  of  Christ  by 
faith,  and  a  partaker  of  His  anointing; 
that  so  I  may  confess  His  name,  and  de- 
voting myself  to  His  service,  may  fight 
against  sin  and  Satan,  in  this  life,  and  reign 
with  Christ  hereafter. 

Gal.  2:  20.  That  life  which  I  now  live  in  the  flesh. 
I  live  in  faith,  the  faith  which  is  in  the  Son  of  God.— 
2!0or.  1:  21.  Rom.  12:  1.  I  beseech  you  brethren,  by 
the  mercies  of  God,  to  present  your  bodies  a  living 
sacrifice,  holy,  acceptable  to  God,  which  is  your  spirit- 
ual service.  — Eph.  6: 11, 12.  Put  on  the  whole  armor 
of  God.  — 2  Tim.  2: 12. 

1 2th  Sunday. 

33.  Why  is  Christ  called  the  only  begotten 
Son  of  God,  since  we  are  also  the  children  of  God  ? 

Because  Christ  alone  is  the  eternal  and 
natural  Son  of  God;  but  we  are  children 
adopted  of  God,  by  grace,  for  His  sake. 

John  1:1.  In  the  beginning  was  the  Word,  and  the 
Word  was  with  God,  and  the  Word  was  God. —  Heb. 
1:^,  3.  Gal.  3:  2(5.  For  ye  are  all  sons  of  God,  through 
faith  in  Christ  Jesus. 

34.  Why  do  we  call  Him  our  Lord  ? 

Because  He  has  redeemed  us,  body  and 
soul,  from  sin  and  all  the  power  of  the  devil, 
not  with  gold  or  silver,  but  with  His 
precious  blood,  and  thus  has  made  us  His 
own. 

1  Oor.  6: 20.  For  ye  were  bought  with  a  price :  glorify 
84 


THE   SHORTER    HEIDELBERG   CATECHISM. 

God  therefore  In  your  body.  —  Ool.  1 :  14.  In  whom  we 
have  our  redemption,  the  forgiveness  of  our  sins.— 
Heb.  2:  U.  That  througrh  death  He  might  bring  to 
nought  hiui  that  had  the  power  of  death,  that  is  the 
devil. 

14th  Sunday. 

35.  What  is  the  meaning  of  the  words  :  "He 
was  conceived  by  the  Holy  Ghost,  born  of  the  Vir- 
gin Mary  ?" 

That  the  eternal  Son  of  God,  through 
the  Holy  Ghost,  took  upon  Him,  the  very 
nature  of  man,  of  the  flesh  and  blood  of  the 
Virgin  Mary;  that  He  might  be  the  true 
seed  of  David,  like  unto  His  brethren  in  all 
things,  sin  excepted. 

1  John  5:  20.  Gal.  4:  4.  When  the  fulness  of  the 
time  came,  God  sent  forth  His  Son,  born  of  a  woman. 
—  Luke  1:35.  The  Holy  Spirit  shall  come  upon  thee 
and  the  power,  of  the  Most  High  shall  overshadow 
thee;  wherefore  also  the  holy  thing  which  is  begotten 
shall  be  called  the  Son  of  God.  —  Acts  13:  23.  Heb.  4:  1-5. 
In  all  points  tempted  like  as  we  are,  yet  without  sin. 

36.  What  profit  have  you  from  the  holy  con- 
ception and  birth  of  Christ  ? 

That  He  is  our  Mediator,  and  with  His 
innocence  and  perfect  holiness  covers,  in 
the  sight  of  God,  my  sin,  wherein  I  was 
born. 

1  Tim.  2:  .5.  For  there  is  one  God,  one  Mediator  also 
between  God  and  men.  Himself  man:  Christ  Jesus.— 
Rev.  1 ;  5.  Unto  Him  that  loveth  us,  and  loosed  us  from 
our  sins  by  His  blood.  —  Ps.  51:  5.  Behold  I  was  brought 
forth  in  iniquity;  and  in  sin  did  my  mother  con- 
ceive me. 

13th  Sunday. 

37  What  do  you  understand  by  the  words: 
"He  suffered  ?" 


THE   SHORTER   HEIDELBERG   CATECHISM. 

That  during  all  His  life  on  earth, 
especially  at  its  end,  Jesus  bore,  in  body  and 
soul,  the  wrath  of  God  against  the  sins  of 
all  mankind :  that  by  His  passion,  as  the 
only  atoning  sacrifice,  He  might  obtain  for 
us  redemption  from  sin,  and  eternal  life. 

Isa.  58;3.  He  was  despised,  and  rejected  of  men; 
a  man  of  sorrows,  and  acquainted  with  grief.  — Matt. 
2(1 :  38.  My  soul  is  exceeding  sorrowful,  even  unto 
death.  — Heb.  9: 12. 

38.  Why  did  He  suffer  under  Pontius  Pilate 
as  judge  ? 

That,  though  innocent,  He  might  be 
condemned  by  a  worldly  judge,  and  thereby 
free  us  from  the  severe  judgment  of  God 
to  which  we  were  exposed. 

John  18:38.  And  when  he  (Pilate)  had  said  this, 
he  went  out  again  unto  the  Jews,  and  saith  unto  them, 
I  find  no  crime  in  Him.  —  Isa.  53:  5.  The  chastisement 
of  our  peace  was  upon  Him:  and  with  His  sti'ipes  we 
are  healed.  —  Luke  23: 14,  15.    Rom.  8:  34. 

39.  Is  there  anything  more  in  His  having  been 
crucified  than  if  He  had  died  some  other  death  ? 

Yes :  for  thereby  I  am  assured  that  He 
took  on  Him  all  the  curse  which  lay  upon 
me ;  for  the  death  of  the  cross  was  accursed 
of  God. 

Gal.  3:  13.  Christ  redeemed  us  from  the  curse  of 
the  law,  having  become  a  curse  for  us ;  for  it  is  written, 
Cursed  is  everyone  that  hangeth  on  a  tree.  — Deut. 
21:23.    Phil.  2:8,  9. 

i6th  Sunday. 

40.  Why  must  Christ  suffer  death  ? 

On  account  of  the  justice  and  truth  of 
86 


THE  SHORTER   HEIDELBERG   CATECHISM. 

God,  satisfaction  for  our  sins  could  be  made 
only  by  the  death  of  the  Son  of  God. 

Rom.  1:  32.  Knowing  the  ordinance  of  God,  that 
they  that  practice  such  things  are  worthy  of  death.  — 
Gen.  2;  17.  For  in  the  day  that  thou  eatest  thereof 
thou  slialt  surely  die.    Gen.  3: 15. 

41 .  Why  was  He  also  buried  ? 

Thereby  to  prove  that  He  was  really 
dead. 

1  Cor.  15:  3,  4.  For  I  delivered  unto  you  first  of  all 
that  which  I  I'eceived:  that  Christ  died  for  our  sins 
according  to  the  Bcriptures;  and  that  He  was  buried. 
—  Matt.  27:  60.  And  Joseph  laid  the  body  of  Jesus  in 
his  own  new  tomb.  —  Acts  13:  29.    Isa.  53:  9. 

42.  Since  then  Christ  died  for  us,  why  must 
we  also  die  ? 

Our  death  is  not  a  satisfaction  for  our 
sins,  but  only  a  dying  unto  sin,  and  an  en- 
trance into  eternal  life. 

Rom.  6:  7.  For  he  that  hath  died  is  justified  from 
sin.  —  Phil.  1:  21.  For  me  to  live  is  Christ,  and  to  die 
is  gain.    2  Cor.  5: 1. 

43.  What  further  benefit  do  we  receive  from 
the  crucifixion  of  Christ  ? 

By  His  power  our  sinful  nature  is  cru- 
cified, dead  and  buried  with  Him ;  so  that 
the  base  passions  of  the  flesh  may  no  more 
reign  in  us,  but  that  we  may  offer  ourselves 
unto  Him  a  sacrifice  of  thanksgiving. 

Rom.  6:  6.  Knowing  this,  that  our  old  man  was 
crucified  with  Him.  — Rom.  6:  8.  But  if  we  died  with 
Christ,  we  believe  that  we  shall  also  live  with  Him.  — 
Rom.  6: 4.  We  were  buried  therefore  with  Himthrouerh 
baptism  unto  death.  Rom.  6:14.  For  sin  shall  not 
have  dominion  over  you:  for  ye  are  not  under  law, 
but  under  grace.  — Rom.  6:  13.  Present  yourselves 
unto  God,  as  alive  from  the  dead. 
87 


THE   SHORTER   HEIDELBERG   CATECHISM. 

44.  Why   is   it   added :     -'He    descended   into 
hell  ?" 

That,  in  my  greatest  temptations,  I 
may  be  assured  that  Christ  my  Lord,  by 
His  untold  anguish,  pains  and  fears,  which 
He  suffered  in  His  soul,  on  the  cross,  and 
before,  has  delivered  me  from  the  anguish 
and  torment  of  hell. 

Mark  15:  34.  —  John  16:  33.  Be  of  good  cheer;  I  have 
overcome  the  world.— 1  Cor.  15:  55,  57.  O  death,  where 
is  thy  sting?  O  grave,  where  is  thy  victory?  ....  But 
thanks  be  to  Gtod,  who  giveth  us  the  victory  through 
our  Lord  Jesus  Christ.  —  Isa,  53:  4.    1  Thess.  1:  10. 

lyth  Sunday. 

45.  What  does  the  resurrection  of  Christ  profit 
us? 

By  His  resurrection  He  has  overcome 
death,  that  He  might  make  us  partakers  of 
His  righteousness ;  and,  by  His  power  raise 
us  up  to  a  new  life,  and  also  give  us  a  sure 
pledge  of  our  blessed  resurrection. 

Rom.  6:  9.  Knowing  that  Christ  being  raised  from 
the  dead  dieth  no  more ;  death  no  moi'e  hath  dominion 
over  Him.  — Rom.  4:  25. —  Who  was  delivered  up  for 
our  trespasses, e,nd  was  raised  for  our  justification.— 
Rom.  6:  4.  1  Cor.  15:  20.  But  now  hath  Christ  been 
raised  from  the  dead,  the  first  fi-Uits  of  them  that  are 
asleep.  —  1  Thess.  4: 14.    Rom.  8;  11.    Acts  26:  23. 

i8th  Sunday. 

46.  How  do  you  understand  the  word^ :    "He 
ascended  into  heaven  ?" 

That  Christ,  in  sight  of  His  disciples, 
was  taken  up  from  the  earth  into  heaven 
and  remains  there  for  our  good,  until  He 

88 


The  shorter  heidelberg  catechism. 

shall  come  again  to  judge  the  living  and  the 
dead. 

Acts  1 :  9.  As  they  were  looking.  He  was  taken  up, 
and  a  cloud  received  Him  out  of  their  sight.  — John 
16:  7.  Acts  3:  21.  Whom  the  heaven  must  receive  un- 
til the  time  of  restoration  of  all  things,  whereof  God 
spake  by  the  mouth  of  His  holy  Prophets  that  have 
been  from  of  old.  —  Heb.  7:  25. 

47.  Is  not  Christ  with  us,  then,  to  the  end  of 
the  world,  as  He  has  promised  ? 

In  His  human  nature  He  is  no  more 
on  earth,  but  in  His  Godhead,  majesty  and 
grace,  He  is  never  absent  from  us. 

John  16;  28.  Again  I  leave  the  world  and  go  unto 
the  Father.—  Matt.  28:  20.  Lo,  I  am  with  you  always, 
even  unto  the  end  of  the  world.  —  Matt.  26:  11.  Heb. 
8:4.    Acts  3:  21.   Matt.  18:  20.  Ps.  139:  7-10.  2  Oor.  13:  14. 

48.  Are  the  two  natures  in  Christ,  then,  ever 
separated  ? 

No :  for  His  divine  nature  is  never 
limited  w^ith  His  human  nature,  though  it 
remains  personally  united  to  it. 

Phil.  2;  8,  9.  Found  in  fashion  as  a  man.  He  hum- 
bled Himself,  becoming  obedient  unto  death  .  .  . 
Wherefore  God  highly  exalted  Him. —  Col.  2:  9.  For 
In  Him  dwelleth  all  the  fulness  of  the  Godhead  bodily. 
—  Job  11:  7—9.  Acts  17:  27.  John  3:  13.  And  no  one 
hath  ascended  unto  heaven,  but  He  that  descended 
out  of  heaven,  even  the  Son  of  man,  who  is  in  heaven. 

49.  What  does  the  ascension  of  Christ  into 
heaven  benefit  us  ? 

He    is    now    our    Advocate  with  the 

Father :  and  His  glorified  body  is  a  pledge 

that  we,   as   His  members,   will   finally   be 

taken  up  to  Him ;  and  He  also  sends  us  His 

89 


^HE    SHORTER    HEIDELBERG   CATECHISM. 

Holy    Spirit   to    seal    this    truth    upon    our 
hearts. 

Heb.  9;  24.  For  Christ  entered  not  Into  a  holy 
place  made  with  hands,  but  Into  heaven  itself,  now  to 
appear  before  the  face  of  God  for  us. —John  14;  2,3. 
I  go  to  prepare  a  place  for  you.  —  Eph.  2:  4. 

igth  Sunday. 

50.  Why  is  it  added  :  "and  sitteth  at  the  right 
hand  of  God?" 

Christ  appears  in  heaven  as  the  Head 
of  His  Church,  and  by  Him,  the  Father 
governs  all  things. 

Eph.  1:22.  And  He  put  all  things  in  subjection 
under  His  feet,  and  gave  Him  to  be  head  over  all 
things  to  the  church.  — Matt.  28:  18.  All  authority 
hath  been  given  unto  me  in  heaven  and  on  earth.  — 
1  Cor.  15:  25.    John  5:  22.    1  Peter  3:  22. 

51.  What  profit  is  the   glory  of  Christ,  our 
Head,  unto  us  ? 

Thus  through  His  Holy  Spirit,  He 
pours  out  heavenly  gifts  upon  us,  His  mem- 
bers, and  also  defends,  and  preserves  us 
against  all  enemies. 

Acts  2:  33.  Being  thei'efore  by  the  right  hand  of 
God  exalted,  .  .  He  hath  poured  forth  this,  which  ye 
see  and  hear.  —John  10:  28.  I  give  unto  them  eternal 
life;  and  they  shall  never  perish,  and  no  one  shall 
snatch  them  out  of  my  hand.  —  Acts  10:  45. 

52.  What  comfort  is  it  to  you  that  Christ  shall 
come  again  to  judge  the  living  and  the  dead  ? 

I  now  expect  from  heaven  the  selfsame 

Person,  who  once  appeared  on  my  behalf, 

and  took  away  all  curse  from  me ;  who  shall 

cast  all  His  and  my  enemies  into  eternal 

90 


THE   SHORTER   HEIDELBERG   CATECHISM. 

condemnation,  but  shall  take  me,  with  all 
His  chosen  ones,  to  Himself. 

Luke  21:  28.  When  these  things  begin  to  come  to 
pass,  look  up,  and  lift  up  your  heads;  because  your 
Redemption  draweth  nigh  -  Acts  .K^v^'^v^He  charged 
us  to  preach  unto  the  people,  and  to  testify  that  this 
Is  He  who  Is  ordained  of  God  to  be  tlie  Judge  of  the 
living  and  the  dead.- John  17:  24.  1  Thess.  4: 17.  Matt. 
25:  34. 

20th  Sunday. 

53.  What  do  you  believe  concerning  the  Holy 
Ghost? 

That  equally  with  the  Father  and  the 
Son,  He  is  eternal  God;  that  He  is  mine, 
and  by  a  true  faith  makes  me  a  partaker  of 
Christ,  and  of  all  His  benefits;  and  also 
comforts  me,  and  will  abide  with  me  for- 
ever. 

Acts  2:  38.  1  Cor.  12:  3.  No  man  cam  say,  Jesus  is 
Lord,  but  in  the  Holy  Spirit.- John  14:  16.  And  I  will 
pray  the  Father,  and  He  shall  give  you  another  Com- 
forter, that  He  may  be  with  you  forever,  even  the 
Spirit  of  truth.—  Eph.  3:  17.    Acts  9:  31. 

2 1st  Sunday. 

54.  What  do  you  believe  concerning  the  Holy 
Catholic  Church  ? 

That  the  Son  of  God,  from  age  to  age, 
gathers  and  preserves  unto  Himself ,^  by  His 
Spirit  and  word,  a  cnosen  communion,  out 
of  our  race,  agreeing  in  true  faith ;  and  that 
I  am,  and  forever  shall  remain,  a  living 
member  thereof. 

John  17:  20,  21.    Neither  for  these  only  do  I  pray, 
but  for  them  also  that  believe  on  me  through  then- 
word;  that  they  may  all  be  one.  —  Matt.  16: 18.    Thou 
art  Peter,  and  upon  this  rock  I  will  build  my  churcn; 
91 


THE   SHORTER    HEIDELBERG   CATECHISM. 

and  the  gates  of  Hades  shall  not  prevail  against  it.  — 
Eph.  4:  13.  Till  we  all  attain  unto  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God.  —  Ps. 
23:6. 

55.  What  do  you  understand  hj  the  "Com- 
munion of  Saints  ?" 

That  each  one,  who  is  a  member  of 
Christ  by  faith,  shares  in  all  His  treasures 
and  gifts,  and  is  bound  to  use  them  for  the 
good  of  his  fellow  members. 

1  John  1 :  3.  Our  fellowship  is  with  the  Father,  and 
with  His  Son  Jesus  Christ.— Rom.  8:  32.  He  that 
spared  not  His  own  Son,  but  delivered  Him  up  for  us 
all,  how  shall  He  not  also  with  Him,  freely  give  us  all 
things  ?  —  1  Peter  4:  10.    Eph.  4:  25. 

56.  What  do  you  helieve  concerning  the  for- 
giveness of  sins  ? 

That  God,  for  Christ's  sake,  will  no 
more  remember  my  sins,  nor  the  sinful  na- 
ture with  which  I  have  to  struggle  all  my 
life  long ;  but  graciously  gives  me  the  right- 
eousness of  Christ,  that  I  may  never  come 
into  judgment. 

Eph.  1:  7.  In  whom  we  have  our  redemption 
through  His  blood,  the  forgiveness  of  our  trespasses, 
according  to  the  riches  of  His  grace.  Jer.  31 :  34.  I  will 
forgive  their  iniquity,  and  their  sin  will  I  remember 
no  more.  Rom.  8: 1.  There  is  therefore  now  no  con- 
demnation to  them  that  are  in  Christ  Jesus. —John 
3:18.    John  5:  24. 

22iid  Sunday. 

57.  What  comfort  have  you  from  the  doctrine 
of  the  resurrection  of  the  body  ? 

That,  after  this  life,  my  soul  shall  be 
immediately  taken  up  to  Christ,  its  Head; 
and  this  my  body,  raised,  by  the  power  of 

93 


THE   SHORTER    HEIDELBERG   CATECHISM. 

Christ,  shall  be  again  united  with  my  soul, 
and  be  like  the  glorious  body  of  Christ. 

Phil.  1:23.  But  I  am  in  a  strait  betwixt  the  two, 
having  the  desii-e  to  depart  and  be  with  Christ ;  for  it 
is  very  far  l^etter.  —  2  0or.  5:  8.  Willing  rather  to  be 
absent  from  the  body,  and  to  be  at  home  with  the 
Lord. 

58.  What  comfort  have  you  from  the  artiele — 
"Life  everlasting  ?" 

That  since  I  now  feel  in  my  heart  the 
beginning  of  eternal  joy,  I  shall,  after  this 
life,  inherit  perfect  bliss,  therein  to  praise 
God  forever. 

lPeterl:8.  Whom  not  having  seen  ye  love;  on 
whom,  though  now  ye  see  Him  not,  yet  believing,  ye 
rejoice  greatly  with  joy  unspeakable  and  full  of  glory. 

—  Matt.  25:  46.  1  Cor.  2:  9.  Things  which  eye  saw  not, 
and  ear  heard  not,  and  which  entered  not  into  the 
heart  of  man,  whatsoever  things  God  prepared  for 
them  that  love  Him. —  Rev.  22;  3.  Rev.  19:5.  Rev.7:15. 
2Cor.  4:17, 18. 

2Srd  Sunday. 

59.  But  what  does  it  help  you  now  that  you 
believe  all  this? 

I  am  thus  righteous  in  Christ,  before 
God,  and  an  heir  of  eternal  life. 

Rom.  5: 1.  Being  therefore  justified  by  faith,  we 
have  peace  with  God  through  our  Lord  Jesus  Christ. 

—  John  5:  24.  He  that  heareth  my  word,  and  belleveth 
Him  that  sent  me,  hath  eternal  life.  —  Rom.  3:  21.  John 
8:15,36.    Titus  3:  7. 

60.  How  are  you  righteous  before  God  ? 

Only  by  a  true  faith  in  Jesus  Christ; 
and  though  my  conscience  accuse  me  that 
I  have  disobeyed  God  in  the  past  and  am 
still  inclined  unto  all  evil;  yet  God  grants 

fi3 


THE   SHORTER    HEIDELBERG   CATECHISM. 

and  imputes  unto  me,  the  perfect  satisfac- 
tion, righteousness  and  holiness  of  Christ, 
as  my  own ;  when  I  accept  such  benefit  with 
a  believing  heart. 

Rom.  2:24.  Being  justifled  freely  by  His  grace, 
through  the  redemption  that  is  in  Christ  Jesus.  —  2  Cor. 
5:  21.  Him  who  knew  no  sin  He  made  to  be  sin  on 
our  behalf;  that  we  might  become  the  righteousness 
of  God  in  Him.  —  Rom.  10: 10.  For  with  the  heart  man 
belleveth  unto  righteousness.—  Phil.  3:  9.  Rom.  3:  25. 
John  3:  16. 

61.  Why  do  you  say  that  you  are  righteous  by 
faith  only  ? 

Not  that  I  am  acceptable  to  God  on 
account  of  the  worthiness  of  my  faith,  but 
because  I  can  personally  accept  the  satis- 
faction, righteousness  and  holiness  of 
Christ,  by  faith  only. 

Eph.  2:  8,  9.  For  by  gi-ace  have  ye  been  saved 
through  faith;  and  that  not  of  yourselves,  it  Is  the 
gift  of  God ;  not  of  works,  that  no  man  should  glory.  — 
Rom.  10:  4.  For  Christ  is  the  end  of  the  law  unto  right- 
eousness to  everyone  that  believeth.  — Rom.  3:  22.  1 
John  5: 10.    Isa.  61:10. 

24th  Sunday. 

62.  But  why  cannot  our  good  works  be  the 
whole,  or  part,  of  our  righteousness  before  God  ? 

Because,  the  righteousness  which  God 
will  accept  must  be  perfect,  and  our  best 
works,  in  this  life,  are  all  imperfect  and 
defiled  with  sin. 

Gal.  3: 10.  Cursed  is  every  one  who  continueth  not 
in  all  things  that  are  written  in  the  book  of  the  law, 
to  do  them.  —  Isa.  64:  6.  For  we  are  all  become  as  one 
that  is  unclean,  and  all  our  righteousnesses  ai'e  as  a 
polluted  garment.  —  Jas  2:  10.    Phil.  3:  12,  13. 

94 


THE   SHORTER   HEIDELBERG   CATECHISM. 

63.  But  why  have  our  good  works  no  merit, 
when  God  will  reward  virtue  here  and  hereafter  ? 

The  reward  comes  not  of  merit,  but  of 

grace. 

Luke  17: 10.  When  ye  shall  have  done  all  of  these 
things  that  are  coninianded  you,  say,  we  are  unprofit- 
able servants ;  we  have  done  that  which  it  was  oui' 
duty  to  do.  — E ph.  1:6.    1  Oor.  15:  10.    2  Tim.  1:  9. 

64.  But   does   not   this    doctrine   make   men 
careless  and  profane  ? 

No ;  for  it  is  impossible  that  those,  who 
are  implanted  into  Christ  by  a  true  faith, 
should  not  bring  forth  fruits  of  thankful- 
ness. 

Rom.  3:  31.  Do  we  then  make  the  law  of  none  effect 
through  faith?  God  forbid  ;  nay,  we  establish  the  law. 
—  John  15:  5.  I  am  the  vine,  ye  are  the  bi'anches:  he 
that  abideth  In  me,  and  I  in  him,  the  same  beareth 
much  fruit.  — Titus  3:  8.    Matt.  7:18.    Eph.  2: 10. 


THE   SACRAMENTS. 
23th  Sunday. 

65.  Since  then  we  are  partakers  of  Christ  and 
all  His  benefits,  by  faith  only,  whence  comes  this 
faith  ? 

The  Holy  Spirit  works  faith  in  our 
hearts  by  the  preaching  of  the  Gospel,  and 
confirms  it  by  the  use  of  the  sacraments. 

Gal.  5:  22.  But  the  fruit  of  the  Spirit  is  love,  joy, 
peace,  longsuflfering,  kindness,  goodness,  faithfulness 
etc.  — Rom.  10:  17.  So  belief  cometh  of  hearing,  and 
hearing  by  the  word  of  Christ.— Acts  8:  36,  38.  Acts 
10:47,48.    Acts  16:  30— 33.    Acts  2:  41,  42.    1  Oor.  11:26. 

66.  What  are  the  sacraments  ? 

The  sacraments  are  holy,  visible  signs 
95 


THE   SHORTER    HEIDELBERG   CATECHISM. 

and  seals,  appointed  of  God ;  to  declare  and 
seal  unto  us  the  Gospel  promise,  of  forgive- 
ness of  sin,  and  life  eternal,  through  Christ's 
sacrifice  on  the  cross. 

lOor.  11:  25.  This  do,  as  often  as  ye  drink  it,  in 
remenabrance  of  me.  —  1  Cor.  11:  26.  For  as  often  as  ye 
eat  this  bread,  and  drink  the  cup,  ye  proclaim  the 
Lord's  death  till  He  come.— Gal.  3:  27.  For  as  many  of 
you  as  were  baptized  into  Chi-ist  did  put  on  Christ.— 
Matt.  26:  28. 

67.  Do   the  word   and   the  sacraments  hoth 
direct  us  to  the  cross  ? 

Yes;  the  Holy  Spirit  assures  us  in  the 
Gospel  and  the  sacraments,  that  our  entire 
salvation  depends  upon  the  sacrifice  of 
Christ,  made  for  us,  upon  the  cross. 

I  Oor.  3:  11.  For  other  foundation  can  no  man  lay 
than  that  which  is  laid,  which  is  Christ  Jesus.—  Matt. 
26:  28.  For  this  is  my  blood  of  the  covenant,  which  is 
poured  out  for  many  unto  remission  of  sins.  — Rom. 
6:8.    1  Oor.  11:  26.    Gal.  3:  27.    Heb.  10:  10. 

68.  How  many  sacraments  has  Christ  insti- 
tuted in  the  New  Testament  ? 

Two :  holy  baptism  and  the  holy  sup- 
per. 

Matt.  28: 19.    1  Oor.  11 :  23—25. 


OF    HOLY   BAPTISM. 
26th  Sunday. 

69.  How  are  you  taught  and  assured  in  holy 
haptism  that  the  sacrifice  of  Christ  on  the  cross  is 
for  your  benefit  ? 

Christ     has     appointed    this     outward 
washing  with  water,  and  joined  with  it  this 
96 


THE    SHORTER    HEHJELEERG    CATECHISM. 

promise;  that  I  am  washed,  with  the  blood 
and  Spirit  of  Christ,  from  the  uncleanness 
of  my  soul  through  sin,  as  surely  as  I  am 
washed  outwardly  with  water. 

Matt.  28:19.  Go  ye  therefore,  and  make  disciples 
of  all  the  nations,  baptizing  them  into  the  name  of  the 
Father  and  of  the  Son  and  of  the  Holy  Spirit.  — Acts 
'>">:  16.  Arise,  and  be  baptized,  and  wash  away  thy 
sins,  calling  on  His  name.  —  Titus  3:5.  Acts  10:  47. 
1  Peter  3:  21.    1  John  .5:  6.    Acts  2:  39.    Luke  3:  3. 

70.  What  is  it  to  be  washed  with  the  blood 
and  Spirit  of  Christ  ? 

It  is  to  receive  of  God  forgiveness  of 
sins,  freely,  through  Christ's  blood  shed  up- 
on the  cross :  to  be  renewed  by  the  Holy 
Spirit,  and  sanctified  as  members  of  Christ, 
that  we  may  lead  godly  and  blameless  lives. 

1  John  1:  7.  And  the  blood  of  Jesus  His  Son  cleans- 
eth  us  from  all  sin.  — 1  Oor.  6:  11.  But  ye  were  washed, 
but  ye  were  sanctified,  but  ye  were  justified  in  the 
name  of  the  Lord  Jesus  Christ  and  in  the  Spirit  of  our 
God.  —  Rom .6:4.    E ph.  4 :  22—24. 

71.  What  is  Christ's  promise  concerning  bap- 
tism? 

"Go  ye,  therefore,  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost ;  he 
that  believeth  and  is  baptized  shall  be  saved ; 
but  he  that  believeth  not  shall  be  damned." 
The  Scripture  also  calls  baptism  "the  wash- 
ing away  of  sins." 

Matt.  28: 19.    Titus  3:  5.    Acts  22: 16. 
2yfh  Sunday. 

72.  Is  the  outward  washing  with  water  itself 
the  washing  away  of  sins  ? 

7  97 


THE   SHORTER    HEIDELBERG   CATECHISM. 

No ;  for  the  blood  of  Jesus  Christ  only, 
and  the  Holy  Spirit,  cleanse  us  from  all  sin. 

1  Peter  3:  21.  —  1  John  1 :  7.  The  blood  of  Jesus  His 
Son  cleanseth  us  from  all  sin.  1  Cor.  0:  11.  But  ye 
were  washed,  but  ye  wei-e  sanctified,  but  ye  were  justi- 
fied in  the  name  of  the  Lord  Jesus  Christ,  and  in  the 
Spirit  of  our  God.  —  1  John  5:  6. 

73.  Why,  then,  does  Scripture  call  baptism 
"the  washing  of  regeneration,  and  the  washing 
away  of  sins  ?" 

To  teach  us,  that,  as  the  uncleanness  of 
of  the  body  is  taken  away  by  water,  so  our 
sins  are  removed  by  the  blood  and  Spirit  of 
Christ ;  and  to  assure  us  that  we  are  spiritu- 
ally cleansed  from  our  sins,  as  really  as  our 
bodies  are  washed  with  water. 

Rev.  1:  5.  Unto  Him  that  loveth  us,  and  loosed  us 
from  our  sins  by  His  blood.  —  Gal.  3:  27.  For  as  many 
of  you  as  were  baptized  into  Christ  did  put  on  Ohi'ist. 
—  Acts  2:  38.    Isa.  4:  4.    Titus  3:  5. 

74.  Should  infants  also  be  baptized  ? 

Yes ;  for  they  belong  to  the  people  and 
covenant  of  God,  as  well  as  their 
parents,  and  should  be  ingrafted  in- 
to the  Christian  Church  by  baptism,  as  a 
sign  of  the  covenant;  and  thus  be  dis- 
tinguished from  the  children  of  unbelievers 
by  baptism,  as  was  done  under  the  Old 
Testament  by  circumcision. 

Gen.  17:  7.  —  Mark  10:  14-16.  Suffer  the  little  chil- 
dren to  come  unto  me;  forbid  them  not:  for  to  such 
belongeth  the  kingdom  of  God.  — Acts  2:  38,  39.  Repent 
ye,  and  be  baptized  every  one  of  you  In  the  name  of 
Jesus  Christ  unto  the  remission  of  your  sins;  and  ye 
shall  receive  the  gift  of  the  Holy  Spirit.  For  to  you 
is  the  promise,  and  to  your  children,  and  to  all  that 
98 


THE    SHORTER    HEIDELBERG    CATECHISM. 

are  afar  off,  even  as  many  as  the  Lord  our  God  shall 
call  unto  Him.  —  1  Cor.  7:  14.  Else  were  your  children 
unclean;  but  now  are  they  holy.  Gen.  17:11.  Col.  2: 
11, 12. 


OF  THE  HOLY  SUPPER. 
28th  Sunday. 

75.  How  are  you  taught  and  assured  in  the 
holy  supper  that  you  have  part  in  the  one  offering 
of  Christ  on  the  cross,  and  of  all  His  benefits  ? 

Christ  has  commanded  me,  and  all  be- 
lievers, to  partake  of  His  supper;  and 
promises  that  as  His  body  was  broken  and 
blood  shed,  upon  the  cross,  for  me;  so,  as 
I  taste  the  bread  and  cup,  He  feeds  and 
nourishes  my  soul  to  everlasting  life  with 
His  crucified  body  and  shed  blood. 

Matt.  26:  28.  He  p:ave  bread  to  the  disciples,  and 
said,  Take,  eat;  this  is  my  body.  And  He  took  a  cup, 
and  gave  thanks,  and  gave  to  them  saying.  Drink  ye 
all  of  It.  —  Luke  22:  19.  This  do  in  remembrance  of 
me.  -  1  Cor.  10:  16.    1  Cor.  11 :  23-27.    Mark  14:  22-26. 

76.  What  is  it,  then,  to  eat  the  crucified  body, 
and  drink  the  shed  blood  of  Christ  ? 

It  is  to  embrace  with  a  believing  heart 
all  the  sufiferings  and  death  of  Christ,  and 
thereby  obtain  the  pardon  of  sin  and  life 
eternal ;  thus  to  be  united  to  His  sacred 
body,  by  the  indwelling  of  the  Holy  Spirit, 
and  live  in  constant  communion  with  Him. 

1  Cor.  11 :  23—25.  This  do,  as  often  as  ye  drink  it,  in 
remembrance  of  me.  As  often  as  ye  do  this,  ye  pro- 
claim the  liord's  death  till  He  come. —  John  6:  46,  47. 
He  that  believeth  hath  eternal  life.  lam  the  bread 
of  Ufe. 


THE   SHORTER   HEIDELBERG  CATECHISM. 

77.  Where  has  Christ  promised  thus  to  feed 
and  nourish  believers,  with  His  body  and  blood,  in 
His  supper  ? 

In  the  words :  ''Take,  eat ;  this  is  my 
body  which  is  broken  for  you  .  .  .  This  cup 
is  the  New  Testament  in  my  blood :  this  do 
ye,  as  oft  as  ye  drink  it,  in  remembrance 
of  me."  And  St.  Paul  adds:  "The  cup 
of  blessing  which  we  bless,  is  it  not  the 
communion  of  the  blood  of  Christ?  The 
bread  which  we  break,  is  it  not  the  com- 
munion of  the  body  of  Christ? 

1  Oor.  11:  23-25.  John  6:  50,  53,  54,  56.  Eph.  5:30. 
Rom.  8:  9—11. 

^gth  Sunday. 

78.  Do,  then,  the  bread  and  wine  become  the 
very  body  and  blood  of  Christ? 

No ;  but  as  the  water  in  baptism  is  not 
changed  into  the  blood  of  Christ,  so  the 
bread  in  the  Lord's  Supper  is  not  changed 
into  the  very  body  of  Christ ;  thougn,  agree- 
ably to  the  nature  and  usage  of  a  sacrament, 
it  is  called  the  body  of  Christ. 

1  Peter  3:  21.  Not  the  putting  away  of  the  filth  of 
flesh,  but  the  Interrogation  of  a  good  conscience  toward 
God.  —  1  Oor.  10:  16.  The  cup,  is  it  not  a  communion  of 
the  blood  of  Christ?  The  bread,  is  it  not  a  communion 
of  the  body  of  Christ  ? 

79.  Why,  then,  does  Christ  call  the  bread  His 
body,  and  the  cup  His  blood  ? 

To  teach  us  that,  as  bread  and  wine 
sustain  this  temporal  life,  so  His  crucined 
body  and  shed  blood  are  the  true  meat  and 
100 


THE   SHORTER   HEIDELBERG  CATECHISM. 

drink  of  our  souls  unto  life  eternal  and  to 
assure  us,  by  these  visible  signs  and  pledges, 
that  we  are  real  partakers  of  His  true  body 
and  blood,  and  all  His  sufferings  and  obe- 
dience are  our  own. 

John  6:  35.  Jesus  said  unto  them,  I  am  the  bread 
of  life:  he  that  conieth  to  me,  shall  not  hunger  and  he 
that  believeth  on  me  shall  never  thirst.  —John  6:  63. 
The  flesh  profiteth  nothing:  the  words  that  I  have 
spoken  unto  you  are  spirit,  and  are  life. 

joth  Sunday. 

80.  What   difference    is    there    between    the 
Lord's  Supper  and  the  Popish  mass  ? 

The  supper  testifies,  that  the  one  offer- 
ing of  Christ  on  the  cross  secures  to  us  full 
pardon  of  sin ;  but  the  mass  teaches  that  no 
one  can  be  forgiven,  through  Christ's  suffer- 
ings, unless  He  be  daily  offered  for  them  by 
the  priests,  wlio  claim  that  Christ,  as  an 
object  of  worship,  is  bodily  under  the  form 
of  bread  and  wine. 

Heb.  10: 14.  For  by  one  offering  He  hath  perfected 
forever  them  that  are  sanctified.  — Gal.  5:4.  Ye  are 
severed  from  Christ,  ye  who  would  be  justified  by  the 
law. 

81.  Who  ought  to  come  to  the  table  of  the 
Lord? 

Those  who  are  truly  sorry  for  their 
sins,  and  yet  trust  that  they  are  forgiven 
for  Christ's  sake;  who  also  desire  to  have 
their  faith  more  and  more  strengthened, 
and  their  lives  more  holy. 

1  Oor.  11:  28.    But  let  a  man  prove  himself,  and  so 
101 


THE   SHORTER   HEIDELBERG  CATECHISM. 

let  him  eat  of  the  bread,  and  drink  of  the  cup.  —  Ps. 
51:17.    Heb.  11:(5. 

82.  Should  unbelievers  and  the  ungodly  be 
admitted  to  this  supper  ? 

No;  lest  the  covenant  of  God  be  pro- 
faned, and  His  wrath  kindled  against  the 
whole  congregation :  therefore  it  is  the  duty 
of  the  Christian  Church,  to  exclude  such 
persons,  by  the  office  of  the  keys,  until  they 
amend  their  lives. 

Matt.  7:  6.  Give  not  that  which  is  holy  to  the  dogs, 
neither  cast  your  pearls  before  the  swine.  ~  1  Oor.  5:  13. 
Put  away  the  wicked  man  from  among  yourselves.— 
1  Oor.  5: 11—13.    Ps*.  50: 16,  17. 

Sist  Sunday. 

83.  What  is  the  office  of  the  keys  ? 

The  preaching  of  the  Gospel,  and 
Christian  discipline;  by  which  the  kingdom 
of  heaven  is  opened  to  believers,  and  shut 
against  unbelievers. 

Matt.  Ifi:  19.  I  will  give  unto  thee  the  keys  of  the 
kingdom  of  heaven.  -  Matt.  18: 18. 

84-.     How  is  the  kingdom   of  heaven  opened 
and  shut  by  the  preaching  of  the  Gospel  ? 

The  word  preached,  publicy  declares 
forgiveness  to  all  believers,  whenever  they 
receive  the  promise  of  the  Gospel  with  true 
faith ;  but  to  the  impenitent,  that  the  wrath 
of  God  abides  upon  them. 

John  6:  66.  Upon  this  many  of  His  disciples  went 
back,  and  walked  no  more  with  Him.  —  2  Oor.  2:  16.  To 
the  one  a  savor  from  death  unto  death;  to  the  other  a 
savor  from  life  unto  life. 

103 


THE   SHORTER    HEIDELBERG   CATECHISM. 

85.  How  is  the  kingdom  of  heaven  shut  and 
opened  by  Christian  discipline  ? 

It  is  shut  by  action  of  the  Church,  or 
its  officers,  in  excluding  unworthy  persons 
from  their  communion,  as  scripture  directs; 
and  opened  when,  upon  promise  and  proof 
of  amendment,  they  are  again  received  as 
members  of  Christ  and  His  Church. 

Matt.  IS:  17.  And  if  he  refuse  to  hear  them,  tell  it 
unto  the  church:  and  if  he  refuse  to  hear  the  church 
also,  let  him  be  unto  thee  as  the  Gentile  and  the  pub- 
lican. —  Gal.  6: 1.  Brethren,  even  if  a  man  be  overtaken 
In  any  trespass,  ye  who  are  spiritual  restore  such  a 
one  in  a  spirit  of  gentleness.  —  1  Cor.  5: 11. 

The  Third  Part. 

OF   THANKFULNESS. 
S2nd  Sunday. 

86.  Since  we  are  saved  by  grace  in  Christ 
alone,  why  must  we  still  do  good  works  ? 

To  show  that  we  are  thankful  to  God 
for  His  blessings ;  to  be  assured  ourselves 
of  our  faith  by  its  fruits ;  and,  by  our  godly 
conversation,  also  to  win  others  to  Christ. 

John  7:  17.  If  any  man  willeth  to  do  His  will.  He 
shall  know  of  the  teaching,  whether  it  is  of  God.  or 
whether  I  speak  from  myself.  —  Ps.  llfi:  12.  What  shall 
I  render  unto  Jehovah  for  all  His  benelits  toward  me  ? 
—  Matt.  5:  16.    Let  your  light  shine. 

87.  Can  they  be  saved  who  turn  not  to  God 
from  their  unthankful,  impenitent  life  ? 

By  no  means ;   for  the   Scriptures  de- 
clare   that    no    unchaste    person,    idolater, 
103 


THE   SHORTER    HEIDELBERG   CATECHISM. 

adulterer,  thief,  covetous  man,  drunkard, 
slanderer,  robber,  or  any  such  like,  shall  in- 
herit the  kingdom  of  God. 

Eph.  5:  5.  For  this  we  know  of  a  surety,  that  no 
fornicator,  nor  unclean  person,  nor  covetous  man,  who 
is  an  Idolater,  hath  any  Inheritance  in  the  kingdom 
of  Christ  and  God.  —  Matt.  18:  3. 

23rd  Sunday. 

88.  In  how  many  parts  does  true  repentance, 
or  the  conversion  of  man  consist  ? 

In  two  parts :  the  dying  of  the  old  man, 
and  the  quickening  of  the  new. 

Col.  3:3.  For  ye  died,  and  your  life  is  hid  with 
Christ  in  Gtod. 

89.  What  is  the  dying  of  the  old  man  ? 

To  be  heartily  sorry  for  sin;  and  to 
hate  it,  and  flee  from  it,  more  and  more. 

2  Oor.  7: 10.  For  godly  sorrow  worketh  repentance 
Unto  salvation.  —  Rom.  12:  9. 

90.  What  is  the  quickening  of  the  new  man  ? 

Heartfelt  joy  in  God;  and,  therefore, 
loving,  and  delighting,  to  live  according  to 
the  will  of  God,  in  all  good  works. 

Gal.  2:  20.  It  is  no  longer  I  that  live,  but  Christ 
llveth  in  me:  and  that  life  which  I  now  live  in  the 
flesh  I  live  in  faith,  the  faith  which  is  in  the  Son  of 
God,  who  loved  me  and  gave  Himself  for  me.  —  Rom. 
7:22.    Ps.  51:8. 

91.  But  what  are  good  works? 

Only  those  which  are  done  from  true 
faith,  according  to  the  law  of  God,  for  His 
glory;  and  not  such  as  are  founded  on  our 
own  opinoin,  or  the  sayings  of  men. 

Phil.  2: 12.   Work  out  your  own  salvation  with  fear 
104 


THE   SHORTER   HEIDELBERG  CATECHISM. 

and  trembling;  for  It  Is  God  who  worketh  In  you  .  .  . 
for  His  good  pleasure.  — 1  Cor.  13:  13.  Now  abideth 
faith,  hope,  love;  and  the  greatest  of  these  is  love. 

J4th  Sunday. 

THE  TEN  COMMANDMENTS. 

92.     What  is  the  law  of  God  ? 

God  spake  all  these  words,  saying: 

I.  I  am  the  Lord  Thy  God,  which  have 

brought  thee  out  of  the  land  of  Egypt,  out 

of  the  house  of  bondage.     Thou  shalt  have 

no  other  gods  before  Me. 

2.  Thou  shalt  not  make  unto  thee  any 
graven  image,  or  any  likeness  of  anything 
that  is  in  heaven  above,  or  that  is  in  the 
earth  beneath,  or  that  is  in  the  water  under 
the  earth :  thou  shalt  not  bow  down  thyself 
to  them,  nor  serve  them ;  for  I  the  Lord  thy 
God  am  a  jealous  God,  visiting  the  iniquity 
of  the  fathers  upon  the  children  unto  the 
third  and  the  fourth  generation  of  them 
that  hate  me;  and  showing  mercy  unto 
thousands  of  them  that  love  me  and  keep 
my  commandments. 

3.  Thou  shalt  not  take  the  name  of 
the  Lord  thy  God  in  vain :  for  the  Lord  will 
not  hold  him  guiltless  that  taketh  His  name 
in  vain. 

4.  Remember  the  Sabbath  day,  to 
keep  it  holy :  six  days  shalt  thou  labor,  and 
do  all  thy  work ;  but  the  seventh  day  is  the 
sabbath  of  the  Lord  thy  God:  in  it  thou 

105 


THE   SHORTER    HEIDELBERG   CATECHISM. 

shalt  not  do  any  work,  thou,  nor  thy  son, 
nor  thy  daughter,  thy  man-servant,  nor 
thy  maid-servant,  nor  thy  cattle,  nor 
thy  stranger  that  is  within  thy  gates. 
For  in  six  days  the  Lord  made 
heaven  and  earth,  the  sea,  and  all  that  in 
them  is,  and  rested  the  seventh  day :  where- 
fore the  Lord  blessed  the  Sabbath  day,  and 
hallowed  it. 

5.  Honor  thy  father  and  thy  mother; 
that  thy  days  may  be  long  upon  the  land 
which  the  Lord  thy  God  giveth  thee. 

6.  Thou  shalt  not  kill. 

7.  Thou  shalt  not  commit  adultery. 

8.  Thou  shalt  not  steal. 

9.  Thou  shalt  not  bear  false  witness 
against  thy  neighbor. 

10.  Thou  shalt  not  covet  thy  neighbor's 
house,  thou  shalt  not  covet  thy  neighbor's 
wife,  nor  his  man-servant,  nor  his  maid- 
servant, nor  his  ox,  nor  his  ass,  nor  any- 
thing that  is  thy  neighbor's. 

93.     How  are  these  ten  commandments  divi- 
ded? 

Into  two  tables :  the  first  of  which 
teaches  us  how  we  must  behave  toward 
God :  the  second  what  duties  we  owe  to 
our  neighbor. 

Ex.  31:  18.     And  He  gave  unto  Moses,  ^vhen  He 
106 


THE   SHORTER    HEIDELBERG   CATECHISM. 

had  made  an  end  of  communine:  with  him  upon  mount 
Sinai,  the  two  tables  of  stone,  written  with  the  finger 
of  God.  -  Matt.  22:  37-39. 

94.  What  does  God  require  in  the  first  com- 
mandment ? 

That  I  should  avoid  all  idolatry;  and 
love,  fear,  and  honor  God  with  my  whole 
heart. 

Deut.  6:  5.  Thou  shalt  love  Jehovah  thy  God  with 
all  thy  heart,  and  with  all  thy  soul  and  with  all  thy 
might.  —  John  17:  3. 

95.  What  is  idolatry  ? 

It  is  to  invent,  or  have,  some  object  of 
trust  other  than  God  Himself. 

Ex.  32:  8.  They  have  made  them  a  molten  calf,  and 
have  worshiped  it.  — Prov.  3:  5.  Lean  not  upon  thine 
own  understanding. 

S5th  Sunday. 

96.  What   does   God    require   in    the    second 
commandment  ? 

That  we  should  never  make  any  image 
of  God,  nor  worship  Him  in  any  other  way 
than  He  has  commanded  in  His  w^ord. 

John  4:  24.  God  is  a  spirit:  and  they  that  worship 
Him  must  worship  Him  in  Spirit  and  in  truth.  Deut. 
4:  23,  24. 

97.  Are  we  then  not  to  make  any  image  at 
all  ?  ^ 

God  must  not  and  cannot  be  repre- 
sented in  any  way:  but  thou2:h  creatures 
may  be  represented,  yet  God  forbids  us  to 
make  or  have  any  likeness  of  them,  either  to 
worship  them,  or  by  them  to  serve  Himself. 

Acts  17:  29.    Being  then  the  offspring  of  God  we 
107 


THE    SHORTER    HEIDELBERG   CATECHISM. 

ought  not  to  think  that  the  Godhead  Is  like  unto  gold, 
or  silver,  or  stone,  graven  by  art  and  device  of  man 
—  Isa.  40:  18,  25.    Lev.  26:  1. 

98.  But  may  not  images  be  allowed  in 
churches  as  books  for  the  laity  ? 

No;  for  God  will  not  have  Christians 
taught  by  dumb  idols,  but  the  living  preach- 
ing of  His  word. 

Ps.  135:  15,  18.  The  Idols  of  the  nations  are  silver 
and  gold,  the  work  of  men's  hands  .  .  .  They  that 
make  them  shall  be  like  unto  them ;  yea,  every  one 
that  trusteth  in  them.—  Ps.  119:  105.  Thy  word  Is  a 
lamp  unto  my  feet,  and  light  unto  my  path. —  2  Tim. 
3:  16,  17. 

36th  Sunday. 

99.  What  is  required  in  the  third  command- 
ment? 

That  we  must  never  profane  the  name 
of  God,  nor  use  it  in  any  other  way  than 
with  fear  and  reverence. 

Lev.  24: 15.  Whosoever  curseth  his  God  shall  bear 
his  sin.  -  Matt.  5:34.  Swear  not  at  all.  —  Lev.  19:  12. 
James  5: 12. 

100.  Is  profanity  a  very  great  sin  ? 

Yes  truly ;  for  no  sin  is  greater,  or  more 
provoking  to  God,  than  the  profaning  of 
His  name :  and  He  has  commanded  it  to 
be  punished  with  death. 

Lev.  24: 16.  And  he  that  blasphemeth  the  name  of 
Jehovah,  he  shail  surely  be  put  to  death. —Jas.  3:8. 
The  tongue  can  no  man  tame;  it  is  a  restless  evil,  It  is 
full  of  deadly  poison.  —  Ps.  141:  3. 

3/th  Sunday. 

101.  May  we,  then,  swear  religiously  in  the 
name  of  God  ? 

108 


THE   SHORTER   HEHIELBERG   CATECHISM. 

Yes ;  when  the  glory  of  God,  our  neigh- 
bor's good,  or  the  magistrate  may  require 
it ;  even  as  did  the  saints  under  both  the 
Old  and  the  New  Testament  dispensations. 

Deut.  6:  13,  Thou  shalt  fear  Jehovah  thy  God,  and 
Him  Shalt  thou  serve,  and  shalt  swear  by  His  name. 

—  Ezra  10:  5.    Josh.  9:  19.    Heb.  8:16. 

102.  May  we  also  swear  by  the  saints,  or  any 
other  creature  ? 

No ;  for  a  lawful  oath  is  a  calling  upon 

God,  who  knows  the  heart,  to  bear  witness 

to  the  truth  of  what  is  said,  or  to  punish  me 

if  I  swear  falsely ;  which  honor  is  due  to  no 

creature. 

Ex.  20: 16.  Thou  shalt  not  bear  false  witness  against 
thy  neighbor.  —  Heb.  6:  16.  Men  swear  by  the  greater; 
the  oath  is  final  for  confirmation.  —  Isa.  8:  19. 

38th  Sunday. 

103.  What   does   God  require   in    the    fourth 
commandment  ? 

That  I  attend  church  regularly  on 
Sabbath  to  hear  God's  word,  use  the  sacra- 
ments, pray,  and  give  alms ;  that  thus  ceas- 
ing to  do  evil,  and  trusting  in  the  Lord,  I 
may  begin  in  this  life,  the  eternal  sabbath. 

Matt.  9:  38.  Pray  ye  therefore  the  Lord  of  the 
harvest,  that  He  send  forth  laborers  into  His  harvest. 

—  Heb.  10:  25.    Not  forsaking  our  own  assembling  to- 
gether. —Acts  20:  7.    1  Oor.  16:  2.    Acts  2:  42.    Heb.  4:  9. 

Sgfh  Sunday. 

104.  What  does  God  require  in  the  fifth  com- 
mandment ? 

That  I  show  all  honor,  lovfc,  and  faith- 

109 


THE   SHORTER   HEIDELBERG   CATECHISM. 

fulness  to  my  parents,  and  all  in  authority 

over  me;  heed  their  instructions,  and  bear 

with  their  weaknesses,  since  it  is  God's  will 

to  govern  us  by  their  hand. 

Eph.  6:  2,  3.  Honor  thy  father  and  mother  (which 
Is  the  first  commandment  with  promise),  that  it  may- 
be well  with  thee,  and  thou  mayst  live  long  on  the 
earth.  — Col.  3:20.    Lev.  19:32.    Eph.  6:4. 

40ih  Sunday. 

105.  What  does  God  require  in  the  sixth  com- 
mandment ? 

That  I  should  neither  in  thought,  word, 
or  deed,  hate,  injure,  or  kill  my  neighbor, 
or  desire  revenge,  or  wilfully  endanger  my 
own  life.    • 

Rom.  12:10.  In  love  of  the  brethren  be  tenderly 
affectioned  one  to  another;  in  honor  preferring  one 
another. —  Eph.  4:  31. 

106.  Does   this  commandment,    then,    speak 
only  of  murder  ? 

God  here  teaches  us  that  He  abhors  en- 
vy, hatred,  anger,  and  desire  for  revenge,  as 
the  secret  causes  of  murder. 

Gen.  9:6.  Whoso  sheddeth  man's  blood,  by  man 
shall  his  blood  be  shed.  —  1  John  3:  15.  Whosoever 
hateth  his  brother  is  a  murderer;  and  ye  know  that 
no  murderer  hath  eternal  life  abiding  in  him. 

107.  Is  it   enough  that  we   do  not  kill  our 
neighbor  in  the  way  stated  ? 

No;  for  God  requires  us  also  to  love 

our  neighbor  as  ourselves,  to  show  mercy 

toward  him,  and  prevent  his  hurt ;  and  that 

we  should  do  good  even  to  our  enemies. 

Matt.  5:  44.     Love  your    enemies,  and    pray   for 

110 


THE   SHORTER   HEIDELBERG   CATECHISM. 

them  that  persecute  you.  — Heb.  12:  14.    Rom.  li>:  2U 
Pro V.  24:10.    E ph.  4:  1—3. 

41st  Sunday. 

108.  What  does   the   seventh  commandment 
teach  us  ? 

That  all  unchastity  is  accursed  of  God : 
and  that  we  are  therefore  to  hate  it  from 
the  heart,  and  live  chastely,  whether  in,  or 
out  of  holy  wedlock. 

1  Ooi'.  6: 19.  Know  ye  not  that  your  body  is  a  tem- 
ple of  the  Holy  Spirit  which  is  in  you,  which  ye  have 
from  God?  and  ye  are  not  your  own.  —  Eph.  5:  3. 
But  fornication,  and  all  uncleanness,  or  covetousness, 
let  it  not  even  be  named  among  you,  as  becometh. 
saints.  — Heb.  13:4.    1  Thess.  4:  3— 5. 

109.  Does  God  in  this  commandment  forbid 
only  such  shameful  sins  as  adultery  ? 

Since  body  and  soul  are  both  the 
temples  of  the  Holy  Ghost,  it  is  God's  will 
that  we  keep  them  pure  and  holy :  hence  He 
forbids  all  unchaste  actions,  gestures, 
words,  thoughts,  and  whatever  may  excite 
in  men  impure  desires. 

Titus  1: 15.  To  the  pure  all  things  are  pure:  but  to 
them  that  are  defiled  and  unbelieving  nothing  is  pure ; 
but  both  their  mind  and  their  conscience  are  defiled. 
—  Eph.  4:  17—20.    Eph.  4:  29. 

42nd  Sunday. 

110.  What  does  God  forbid  in  the  eighth  com- 
mandment ? 

Not  only  actual  theft  and  robbery,  but 
also  all  wicked  tricks  and  devices  designed 
to  secure  to  ourselves  our  neighbor's  goods ; 
111 


THE   SHORTER    HEIDELBERG   CATECHISM. 

and   also  all   abuse,   and   useless   waste,  of 
God's  gifts. 

Lev.  19: 11, 13.  Ye  shall  not  steal;  neither  shall  ye 
deal  falsely  nor  lie  one  to  another.  Thou  shalt  not 
oppress  thy  neighbor  nor  rob  him.  — 1  Cor.  6:  10.  Ex. 
22:25.    Jer.  22:13.    IThess.  4:6. 

111.  But  what  does  God  bid  you  do,  in  this 
commandment  ? 

That  I  advance  my  neighbor's  profit 
wherever  I  can  and  may,  and  deal  with 
him  as  I  would  have  others  deal  with  me; 
and  labor  faithfully  that  I  may  have  means 
to  help  the  poor. 

Lev.  19: 35.  Ye  shall  do  no  unrighteousness  in  judg- 
ment, in  measures  of  length  and  weight,  or  of  quan- 
tity. —  Phil.  2:  4.    Heb.  13:  16.    Matt.  7:  12. 

43)'d  Sunday. 

112.  What  is  required  in  the  ninth  command- 
ment? 

That  I  -never  bear  false  witness,  nor 
falsify  the  words  of  anyone,  nor  be  a  back- 
biter, or  slanderer ;  but  that  I  love  the  truth, 
speak  it  uprightly,  and,  as  far  as  I  can, 
defend  and  promote  my  neighbor's  good 
name. 

Eph.  4:  25.  "Wherefore,  speak  ye  truth  each  one 
with  his  neighbor.  — Titus  3:  2.  Speak  evil  of  no  man. 
-Eph.  4:15,  25.    Jas.  4: 11. 

44th  Sunday. 

113.  What  does  the  tenth  commandment  re- 
quire of  us  ? 

That   not    even   the    smallest    wish    or 

112 


THE   SHORTER   HEIDELBERG   CATECHISM. 

thought,  contrary  to  any  of  God's  com- 
mandments, ever  enter  into  our  hearts ;  but 
that,  with  all  the  heart  we  evermore  hate  all 
sin,  and  delight  in  all  righteousness. 

Matt.  5:  48.  Ye  therefore  shall  be  perfect,  as  your 
heavenly  Father  Is  perfect.  — Mark.  14:  8.  She  hath 
done  what  she  could.  —  Matt.  15:  19,  20.    Hab.  2:  9. 

114.  Can  those  who  are  converted  to  God  keep 
all  these  commandments  perfectly  ? 

No :  for  even  the  holiest  men,  while  in 
this  life,  have  only  a  small  beginning  of  this 
obedience,  yet  with  earnest  purpose  they  do 
begin  to  live  according  to  all  tne  command- 
ments of  God. 

1  John  1:8.  If  we  say  that  we  have  no  sin.  we  de- 
ceive ourselves,  and  the  truth  is  not  in  us.  —  Phil.  3: 13. 
I  count  not  myself  yet  to  have  laid  hold  of  .  .  .  I  press 
on  toward  the  goal  unto  the  prize.  — Ecc.  7:  20.  Ps. 
19:12.    James  3:  2. 

115.  But  why  will  God  have  the  ten  command- 
ments so  strictly  preached,  since  in  this  life  no 
man  can  keep  them  ? 

That  all  our  lives  long  we  may  learn 
more  and  more  to  know  our  sinful  nature, 
and  so  the  more  earnestly  seek  the  forgive- 
ness of  sins,  and  righteousness  in  Christ ; 
and  pray  to  God  for  the  grace  of  the  Holy 
Spirit  to  conform  us  to  His  image  more  and 
more,  till  we  reach  our  aim  of  perfection  in 
the  life  to  come. 

Rom.  3:  20.  Through  the  law  cometh  the  knowledge 
of  sin.  —  1  Cor.  13:  9.  For  we  know  in  part  ....  but 
when  that  which  is  perfect  is  come,  that  which  is  in 
part  shall  be  done  away.  —  1  Jahn.  3:  2. 

8  113 


THE    SHORTER    HEIDELBERG    CATECHISM. 

OF  PRAYER. 
43th  Sunday. 

116.  Why  is  prayer  necessary  for  Christians? 
Because    it    is   the   chief   part   of   the 

thankfulness  which  God  requires  of  us ;  and 
He  will  grant  His  grace  and  Holy  Spirit 
only  to  those,  who,  with  longing  hearts, 
continually  ask  them  of  Him,  and  are  thank- 
ful for  them. 

Ps.  50: 14.  Offer  unto  God  the  sacrifice  of  thanks- 
giving ;  and  pay  thy  vows  unto  the  Most  High.  —  Matt. 
7:  7.  Ask,  and  it  shall  be  given  you;  seek,  and  ye  shall 
find,  knock,  and  it  shall  be  opened  unto  you.  —  Ps.  50: 
23.    Luke  11 :  13. 

117.  What  are  the  requisites  of  such  prayer 
as  God  is  well  pleased  with  and  will  hear  ? 

We  must  call  upon  the  one  true  God 
for  all  that  He  has  commanded  us  to  ask 
of  Him,  with  a  true  knowledge  of  our  need 
and  misery :  with  the  firm  assurance  also  that 
He  will  hear  us  for  Christ's  sake,  as  He  has 
promised  us  in  His  word. 

Matt.  4:  10.  Thou  shalt  worship  the  Lord  thy  God, 
and  Him  only  shalt  thou  serve.  —  Luke  18:  13.  God,  be 
Thou  merciful  to  me  a  sinner.  —  Eph.  3: 12.  Ps.  145: 18. 
Matt.  6:9-14. 

118.  What  has  God  commanded  us  to  ask  of 
Him? 

All  things  necessary  for  soul  and  body, 
which  Christ  our  Lord  has  comprised  in  the 
prayer  He  Himself  has  taught  us. 

119.  What  are  the  words  of  that  prayer  ? 

114 


THE   SHORTER    HEIDELBERG   CATECHISM. 

''Our  Father  who  art  in  heaven, 
hallowed  be  Thy  name.  Thy  kingdom  come. 
Thy  will  be  done  in  earth,  as  it  is  in  heaven. 
Give  us  this  day  our  daily  bread.  And  for- 
give us  our  debts,  as  we  forgive  our  debtors. 
And  lead  us  not  into  temptation,  but  deliver 
us  from  evil.  For  Thine  is  the  kingdom, 
and  the  power,  and  the  glory,  for  ever. 
Amen." 

46th  Sunday. 

120.  Why  has  Christ  commanded  us  to  ad- 
dress God  thus :   "Our  Father  ?" 

That,  at  the  first,  He  might  awaken 
within  us  a  child-like  trust  and  confidence, 
that  God  has  become  our  Father  in  Christ ; 
and  that  He  will  much  less  deny  us  what 
we  ask  of  Him  in  faith,  than  our  parents 
will  refuse  us  earthly  things. 

John  14:  20.  In  that  day  ye  shall  know  that  I  am 
in  my  Father,  and  ye  In  me,  and  I  in  you.  -  Jolin  1.  12. 
But  as  many  as  received  Him,  to  them  gave  He  the 
FiSht  to  become  children  of  God.  even  to  them  that 
believed  on  His  name.  Luke  11:  11.    Isa.  b3:  lo. 

121.  Why  are  the  words  added  :  "Who  art  in 
heaven  ?" 

That  we  may  not  form  any  earthly  con- 
ception of  God's  heavenly  majesty,  and  may 
expect  from  Him  all  things  necessary  for 
bodv  and  soul. 

2  Ohron.  20:  6.    O  Jehovah,  the  God  of  oi^iVt^thers. 
art  not  Thou  God  in  heaven  ?  -  Acts  L  :  24  2^    &od^  th| 
Tx)rd  of  heaven  and  earth,  dwelleth  not  m  tempiea 
made  with  hands.  -  Ps.  115:  3. 
115 


THE   SHORTER   HEIDELBERG   CATECHISM. 

47 th  Sunday. 

122.  What  is  the  first  petition  ? 

''Hallowed  be  Thy  name."  That  is: 
Grant  that  we  may  rightly  know  Thee,  and 
sanctify,  glorify,  and  praise  Thee,  in  all 
Thy  works  in  which  Thy  power,  wisdom, 
goodness,  justice,  mercy,  and  truth  appear; 
that  in  thought,  word,  and  deed  we  may 
always  honor  and  praise  Thy  name. 

Rev.  4:  8.  Holy,  Holy,  Holy,  Is  the  Lord  God;  the 
Almighty,  who  was,  and  who  is,  and  who  Is  to  come.  — 
Ps.  51:15.    Rom.  1:19,  20. 

48th  Sunday. 

123.  What  is  the  second  petition  ? 

*'Thy  kingdom  come."  That  is;  so 
rule  us  by  Thy  Word  and  Spirit  that  we 
may  submit  ourselves  more  and  more  unto 
Ihee;  preserve  and  increase  Thy  Church; 
destroy  the  works  of  the  devil;  and  hasten 
the  full  coming  of  Thy  kingdom,  wherein 
Thou  shalt  be  all  in  all. 

Matt.  6:33.  But  seek  ye  first  His  kingdom,  and 
His  righteousness.  —  Ps.  122:  6.  Pray  for  the  peace  of 
Jerusalem.  —  Matt.  28: 19. 

4gth  Sunday. 

124.  What  is  the  third  petition  ? 

'Thy  will  be  done  in  earth,  as  it  is  in 

heaven."     That  is :  grant  that  we,  and  all 

men,  may  deny  our  own  wills  and  obey  Thy 

good  will  without  murmuring;  that  so  each 

116 


THE   SHORTER    HEIDELBERG   CATECHISM. 

may  fulfil  his  own  duty,  and  calling,  wil- 
ingly  and  truly,  as  the  angels  in  heaven. 

Acts  21 :  14.  The  will  of  the  Lord  be  done.  —  John  4 ; 
34.  Jesus  said,  My  meat  is  to  do  the  will  of  Him  that 
sentme.—  Ps.  103:20. 

^oth  Sunday. 

125.  What  is  the  fourth  petition  ? 

"Give  us  this  day  our  daily  bread." 
That  is :  be  pleased  to  provide  for  all  our 
bodily  wants  that  we  may  know  Thee  as  the 
only  fountain  of  all  good ;  for  without  Thy 
blessing,  neither  our  care  and  toil,  nor  Thy 
gifts  can  profit  us ;  and  therefore  we  should 
trust  alone  in  Thee. 

Ps.  145: 15.  The  eyes  of  all  wait  foi*  Thee,  and  Thou 
glvest  them  their  food  in  due  season.  -  Acts  17:  25.  He 
Himself  giveth  to  all  life,  and  bi-eath,  and  all  things.— 
P8.55:22.    Matt.  6:34. 

31st  Sunday. 

126.  What  is  the.  fifth  petition  ? 
"Forgive  us  our  debts,  as  we  forgive 

our  debtors."  That  is :  be  pleased,  for  the 
sake  of  Christ's  blood,  not  to  impute  unto 
us  our  past  guilt,  nor  present  transgressions'; 
even  as  we  purpose  from  the  heart  to  for- 
give our  neighbor. 

Ps.  25:7.  Remember  not  the  sins  of  my  youth, 
nor  my  transgressions.  —  Luke  11:4.  And  forgive  us 
our  sins ;  for  we  also  forgive  every  one  that  is  indebteC 
to  us.  —  Matt.  18:  35.    Ps.  51 : 1,  2,  V.  » 

52nd  Sunday. 

127.  What  is  the  sixth  petition  ? 

117 


THE   SHORTER   HEIDELBERG   CATECHISM. 

''And  lead  us  not  into  temptation,  but 
deliver  us  from  evil."  That  is :  since  we 
are  too  weak,  in  ourselves,  to  withstand  otir 
active  and  deadly  enemies,  the  world,  the 
flesh  and  the  devil ;  do  Thou  preserve  and 
strengthen  us,  in  this  spiritual  warfare,  by 
the  power  of  Thy  Holy  Spirit,  until  we  ob- 
tain a  complete  victory. 

Matt.  26:  41.  Watch  and  pray,  that  ye  enter  not 
into  temptation. —  Eph.  3:14.  For  this  cause  I  bow 
my  knees  unto  the  Father,  from  whom  every  family 
in  heaven  and  on  earth  is  named.  —  1  Cor.  10:  13. 

128.  How  do  you  conclude  this  prayer  ? 
"For  Thine  is  the  kingdom,   and  the 

power,  and  the  glory,  for  ever."  That  is : 
all  this  we  ask  of  Thee,  because  Thou  art 
our  Almighty  King,  and  art  able  and 
willing  to  give  us  all  good ;  that  thereby, 
not  we,  but  Thy  holy  name  may  be  glorified. 

Ps.  115: 1.  Not  unto  us,  O  Jehovah,  not  unto  us,  but 
unto  Thy  name  give  glory,  for  Thy  loving-kindness, 
and  for  Thy  truths  sake.  — Rev.  5:  11— 13.  W^orthy  is 
the  lamb  that  hath  been  slain,  to  receive  the  power, 
and  riches,  and  wisdom,  and  might,  and  honor,  and 
glory,  and  blessing. 

129.  What  does  the  v^^ord  "Amen"  signify  ? 

''Amen,"    signifies    it    shall    truly    and 

certainly  be.     For  my  prayer  is  more  surely 

heard  of  God  than  I  feel  in  my  heart  that 

I  desire  these  things  of  Him. 

Isa.  65:  24.  And  it  shall  come  to  pass  that,  before 
they  call,  I  will  answer;  and  while  they  are  still  speak- 
ing, I  will  hear.  —  Eph.  3:  20,  21.  2  Oor.  1:  20.  John  14: 
12. 13. 

118 


BOOK  III 


Ithk  l|tHt0rg 


lltf 


Stblr  Hftfilnrg. 


Introductory  Section. 
THE  BIBLE. 

The  Bible  is  the  inspired  word  of  God,  given 
US  to  reveal  tO  us  God  and  His  will.  Its  aim 
is  to  guide  us  in  life  and  save  us  in  death.  The 
word  "Bible"  means  Book,  because  it  is  "the 
Book",  greater  than  any  or  all  other  books. 
(Ps.  119:  105.) 

The  Bible  is  a  library  of  66  books,  39  in  the 
Old  Testament  and  27  in  the  New.  The  Old 
Testament  is  divided  into  four  parts,  Pentateuch, 
Historical,  Poetical  and  Prophetical  books.  The 
Pentateuch  (the  five  books  of  Moses)  are  Gene- 
sis, Exodus,  Leviticus,  Numbers  and  Deuteron- 
omy. The  Historical  (12)  are  Joshua,  Judges, 
Ruth,  I  and  II  Samuel,  I  and  II  Kings, 
I  and  II  Chronicles,  Ezra,  Nehemiah  and  Esther. 
The  poetical  books  (5)  are  Job,  Psalms,  Proverbs, 
Ecclesiastes  and  Song  of  Solomon.  The  Prophet- 
ical books  are  of  two  kinds,  the  Major  (larger) 
and  Minor  (smaller)  Prophecies.  The  Major 
Prophecies  (5)  are  Isaiah,  Jeremiah,  Lamenta- 
tions, Ezekiel  and  Daniel.  The  Minor  Prophe- 
121 


BIBLE  HISTORY. 

cies  (12)  are  Hosea,  Joel,  Amos,  Obadiah,  Jonah, 
Alicah,  Nahum,  Habakkuk,  Zephaniah,  Haggai, 
Zachariah  and  Malachi. 

The  New  Testament  is  divided  into  three 
kinds  of  books,  Historical,  Epistles  and  Revela- 
tions. The  Historical  books  (5)  are  Matthew, 
Mark,  Luke,  John  and  the  Acts.  The  Epistles 
(21)  are  Paul's  Epistles  (13)  Romans,  I  and  H 
Corinthians,  Galatians,  Ephesians,  Philippians, 
Colossians,  I  and  H  Thessalonians,  I  and  II 
Timothy,  Titus  and  Philemon.  To  these  may- 
be added  Hebrews  which  is  Pauline.  Then  follow  the 
Epistles  of  James,  the  two  Epistles  of  Peter,  the 
three  Epistles  of  John,  and  the  Epistle  of  Jude. 
The  last  book  in  the  New  Testament  is  the  Book 
of  Revelations. 

These  books  of  the  Old  and  the  New  Testa- 
ments were  written  during  a  period  of  about 
1600  years,  from  the  time  of  ]\Ioses  (about  1500 
B.  C.)   to  the  death  of  John   (about  100  A.  D.). 

The  History  of  the  Old  Testament  is  divided 
into  the  following  periods : 

I.  Creation  to  the  Patriarchs;  2.  The  Pa- 
triarchs; 3.  Moses  and  the  Exodus;  4.  Joshua 
and  the  Judges;  5,  The  United  Kingdom;  6.  The 
Kingdoms  of  Judah  and  Israel ;  7.  The  Captivity. 
The  New  Testament  is  divided  into  two  parts: 
I.  The  Life  of  Christ,  2.  The  Lives  of  the  Apos- 
tles, or  the  History  of  the  founding  of  the  Church. 


122 


Part  I. 
The  Old  Testament. 

Chapter  I. 
FROM     CREATION     TO     THE     PA- 
TRIARCHS. 

SECTION     I. 

THE  CREATION. 
(Gen.  1—3.) 

In  the  beginning  God  created  the  Heavens 
and  the  earth  out  of  nothing  (Heidelberg  Cate- 
chism Ans.  26)  in  six  days  or  periods.  The 
earth  existed  first  as  a  chaos,  out  of  which  the 
three  great  natural  kingdoms  appeared,  mineral, 
vegetable  and  animal.  The  order  of  the  creation 
was,  as  follows : 

the  first  day,  Light  (Cosmical), 

the  second  day,  the  separation  of  the  sky 
(firmament)   from  the  earth, 

the  third  day,  separation  of  land  from  the 
sea  and  appearance  of  herbs  and  trees, 

the  fourth  day,  the  sun,  moon  and  stars 
appear, 

the  fifth  day,  fishes  and  birds  and  lower  ani- 
mals, 

the  sixth  day,  higher  animals  and  man. 

the  seventh  day,  in  which  God  is  said  to  have 
rested. 

The  Bible  story  of  Creation  reveals  God 
133 


BIBLE  HISTORY. 

as  the  Creator  of  all  things  and  also  His  appoint- 
ment of  the  Sabbath  and  of  Matrimony,  the 
only  divine  orders  of  life  remaining  as  remnants 
of  paradise.  It  reveals  man  as  originally 
innocent;  "God  created  man  after  His  own  image 
in  righteousness  and  true  holiness."  His  body 
vi^as  made  of  the  dust  of  the  earth,  his  spirit  God 
breathed  into  him,  and  he  became  a  living  soul. 
God  created  Eve  after  Adam,  so  as  to  be  Adam's 
companion  and  helpmeet.  Our  first  parents  were 
placed  in  a  garden  or  Paradise  in  Eden,  which 
is  supposed  to  have  been  either  in  Babylon  or 
Armenia,  where  two  of  its  rivers,  the  Hiddekel 
(Tigris)  and  Euphrates  are  located.  God  gave 
our  first  parents  three  commands:  i.  to  name  the 
animals  and  have  dominion  over  them,  2.  to  dress 
the  garden  and  keep  it,  3.  to  eat  of  every  tree 
in  the  garden  save  one,  the  tree  of  knowledge  of 
good  and  evil. 

The  temptation  came  from  without,  not  from 
within.  Satan  through  the  serpent  tempted  Eve, 
denying  that  they  would  die  if  they  ate  of  the 
forbidden  fruit  and  promising  that  they  would 
become  as  gods.  Eve,  who  was  tempted  first,  see- 
ing the  tree  was  good  for  food  and  pleasant  to  the 
eyes  and  fitted  to  make  one  wise,  ate  and  gave  to 
Adam,  who  also  ate  and  they  fell  Their  fall  led 
them  to  fear  God  instead  of  seeking  His  com- 
panionship as  heretofore.  They  fled  from  Him. 
When  God  asked  them  the  first  question  of  the 
Old  Testament,  "Where  art  thou?"  they  replied 
that  they  fled  from  Him  because  they  were  naked. 
Their  nakedness,  which  they  tried  to  cover  by 
sewing  fig-leaves  together,  only  revealed  that  they 
had  sinned.  And  each  tried  to  find  some  excuse 
by  blaming  the  other.  Adam  placed  the  blame  on 
Eve,  and  Eve  on  the  serpent.  For  their  sin 
Adam  was  compelled  to  labor  by  the  sweat  of 
134 


BIBLE  HISTORY. 

his  brow;  Eve,  to  subjection  to  her  husband, 
whose  equal  she  had  been;  and  the  serpent  to 
suffer  from  the  perpetual  enmity  of  man.  But 
God  did  not  punish  them  arbitrarily.  Punish- 
ment came  because  they  had  brought  upon  them- 
selves spiritual  death,  (Gen.  2:  17.)  Our 
first  parents  were  then  cast  out  of  Paradise  and 
God  placed  cherubim  and  a  flaming  sword  to 
keep  them  from  the  tree  of  life.  But  God  did 
not  leave  them  without  hope  for  He  gave  them 
the  gospel  of  the  Garden  of  Eden  (Protevangel- 
ium  -  first  gospel),  "The  seed  of  the  woman 
should  bruise  the  serpent's  head"  (Gen.  3:  15). 
Thus  already  the  Garden  of  Eden  reveals  the 
institution  of  the  family  and  the  hope  of  re- 
demption through  a  coming  Saviour. 

SECTION   2. 

CAIN  AND  ABEL. 
(Gen.  4—5.) 

Cain  and  Abel  were  the  two  children  of 
Adam  and  Eve,  Cain  a  farmer  and  Abel  a  shep- 
herd. They  both  brought  sacrifices  to  God  in 
worship.  Their  sacrifices  however  differed  on 
three  points : 

(a).  Abel  brought  of  his  flock,  Cain,  of  the 
fruits  of  the  earth; 

(b).  Abel,  of  the  firstlings  (the  best)  which 
Cain  did  not ; 

(c).  Abel  came  with  faith  (Heb.  li:  4,) 
Cain  did  not, 

Cain's  sacrifice  was  therefore  rejected  be- 
cause not  offered  by  faith  and  because  it  had  no 
shedding  of  blood,  "without  which  there  is  no 
remission  of  sin"  (Heb.  11:  6).  At  this  Cain 
became  very  angry  and  slew  his  brother  in  the 
field.  "Where  is  thy  brother"  was  God's  question 
135 


BIBLE  HISTORY. 

to  him  —  the  second  great  question  of  Genesis. 
For  this  awful  murder  the  ground  was  cursed 
to  him  and  he  became  a  wanderer,  crying  out, 
"My  punishment  is  greater  than  I  can  bear.''  He 
went  to  the  land  of  Nod  (punishment)  where 
he  built  a  city  and  where  his  descendents  lived. 

The  descendents  of  Cain  seemed  to  have 
prospered  in  material  things.  Jabel  was  the  first 
wandering  herdsman.  Jubal  invented  musical 
instruments  and  Tubal-cain  was  the  first  smith. 
They  were  called  the  Sons  of  Men.  The  de- 
scendents of  Seth,  another  son  of  A'dam  and  Eve, 
who  was  born  to  take  the  place  of  Abel,  were 
called  the  Sons  of  God.  These  were  more 
spiritually-minded  than  Cain's  race.  Of  them 
Enoch  was  the  best.  He  lived  365  years  and  was 
then  translated  to  heaven.  ]\Iethuselah^  was  the 
most  long-lived  of  the  sons  of  Seth,  living  969 
years.* 

SECTION  3. 

THE  LIFE  OF  NOAH. 
(Gen.  6—11.) 
Noah  was  the  last  of  the  sons  of  Seth,  who 
lived  before  the  flood.  The  world  had 
become  so  terribly  wicked  that  God  de- 
termined to  destroy  mankind  with  a  food  but  He 
decided  to  save  Noah  and  his  family.  Noah  was 
a  preacher  of  righteousness  and  at  God's  com- 
mand began  the  building  of  an  ark  of  cypress 
wood  at  which  he  spent  120  years.  It  had  three 
stories  and  (allowing  21  inches  to  a  cubit)  was 
525  feet  long,  87  feet  wide  and  58  feet  deep.     Into 

*  Note.  The  generations  of  Seth's  family  were,  A- 
dam,  Seth,  Enos,  Cainan,  Mahalaleel,  Jared,  Enoch, 
Methuselah,  Lamech,  Noah.  The  line  of  Oaln  were, 
Adam,  Gain,  Enoch,  Irad,  Mehujael,  Methusael,  Lam- 
ech whose  children  were,  by  Adah,  Jabal  and  Jubal, 
by  Zillah,  Tubal-cain  and  Naamah. 
-  136 


BIBLE  niSTORV. 

ft  he  took  his  family  consisting  of  his  wife,  his 
sons  Shem,  Ham  and  Japhet,  and  their  wives  — 
eight  in  all.  He  also,  at  God's  command,  gath- 
ered into  it  seven  couples  of  each  clean  beast, 
and  two  couples  of  each  unclean  beast  and  seven 
couples  of  birds  at  God's  command.  Noah  was 
600  years  old  when  the  flood  began.  For  forty 
days  and  nights  it  rained  until  the  water  rose 
twent3'-four  feet  above  the  hills.  For  five  months 
the  ark  floated  on  the  waters.  On  the  17th  day 
of  the  seventh  month,  the  waters  had  so  subsided 
that  the  ark  went  aground  in  Ararat.  Two 
months  later  the  tops  of  the  mountains  appeared. 
Forty  days  later.  Noah  sent  out  a  raven  from 
the  Ark  which  did  not  return.  A  week  later  he 
sent  out  a  dove  but  she  returned  as  she  found  no 
resting  place.  Seven  days  later  he  sent  her  out 
again  when  she  returned  with  an  olive  leaf  in  her 
bill,  —  a  sign  that  the  flood  was  subsiding.  One 
week  later  the  dove  was  sent  out  and  did  not  re- 
turn. In  this  flood  the  human  race  perished  ex- 
cept Noah's  family.  After  having  been  in  the 
ark  over  a  year,  he  went  out  at  God's  command. 
His  first  act  was  to  make  an  offering  of  a  couple 
of  every  clean  beast  and  bird.  God  was  pleased 
at  this  act  of  worship  and  promised  never  to 
destroy  mankind  again  by  water.  As  a  pledge 
of  this  He  made  the  rainbow  the  sign  of  the 
covenant. 

Noah  lived  till  he  was  950  years  old  but  his 
later  life  was  not  perfect  for  he  fell  through 
drink.  Ham,  for  not  covering  his  father's  shame, 
was  cursed  together  with  his  descendents.  The 
sons  of  Noah,  Shem,  Ham  and  Japhet,  were  the 
ancestors  of  three  great  races.  They  migrated 
eastward  to  the  Plain  of  Shinar  (Babylonia). 
There  in  their  pride  they  determined  to  build  a 
tower  that  would  reach  to  Heaven.  For  this 
127 


BIBLE  HISTORY. 


defiance  of  God,  their  language  was  confused,  so 
that  they  could  not  understand  each  other.  The 
work  Qi  building  the  tower  was  therefore  given 
up.  From  the  Tower  of  Babel  came  therefore  the 
confusion  of  tongues,* 


Chapter  II. 
THE  PATRIARCHS. 

(1921-1635  B.  C.) 

There  were  four  generations  of  the  Patri- 
archs, Abraham,  Isaac,  Jacob  and  the  twelve 
sons  of  Jacob. 

SECTION   I. 

ABRAHAM  AND  ISAAC 
(Gen.  12-27.) 

Abraham  was  called  by  God  because  the 
world  had  again  relapsed  into  idolatry  and  sin. 
He  lived  in  the  far  East  at  Ur  in  Chaldea.  In 
obedience  to  the  call  of  God,  he,  at  the  age  of 
75,  went  forth,  together  with  Terah  his  father, 
his  wife  Sarah  and  his  nephew  Lot.  They 
journeyed  to  Haran  east  of  the  Euphrates. 
There  Terah  died,  aged  205  years.  Abraham  then 
at  God's  command  journeyed  westward  together 
with  Lot,  not  knowing  whither  he  went.  For  this 
faith  he  received  the  name  of  "the  Father  of  the 
Faithful."  When  he  arrived  at  Shechem  in 
central  Palestine  God  appeared  to  him  again  and 
told  him  that  He  had  given  all  that  land  to  him. 
Famine  forced  him  to  go  to  Egypt  but  later  he 
returned  to  Bethel  in  central  Palestine. 


*  Note.  Shem's  descendents  were  Arphaxad,  Sal- 
ah,  Eber,  Peleg,  Reu,  Serug,  Nahor  and  Terah,  the 
father  of  Abraham. 

128 


BIBLE  HISTORY. 

Abraham  and  Lot  separated,  because  they 
became  so  rich  in  flocks  that  they  could  not  find 
sufficient  pasture  and  water.  Abraham  generous- 
ly gave  to  Lot  the  choice.  Lot  chose  the  beauti- 
ful and  fertile  plain  of  Sodom  at  the  Dead  Sea. 
Abraham  located  in  the  hill  country  at  Hebron 
in  Southern  Palestine.  When  Chedorlaomer  with 
three  allied  kings  carried  ofif  Lot  as  captive, 
Abraham  gathered  an  army  of  his  servants  318 
in  number,  and  pursued  Chedorlaomer  to  Hobah 
north  of  Damascus  and  rescued  Lot  and  his  fam- 
ily. On  his  return,  MelcTiizedek,  king  of  Salem 
(later  Jerusalem),  a  priest  of  the  most  high  God, 
met  Abraham,  bringing  him  bread  and  wine  and 
giving  him  his  blessing.  Abraham  in  return  gave 
him  tithes. 

Then  God  gave  a  promise  to  Abraham  that 
he  should  have  a  son  and  that  his  seed  should  be 
as  the  stars  for  multitude.  (Gen.  15:  5 — 6). 
This  promise  was  later  renewed  and  his  seed 
were  compared  to  the  sand  of  the  sea-shore 
(Gen.  22:  17)  and  to  the  dust  (Gen.  28:  14). 
Abraham  believed  God's  promise  and  it  was  count- 
ed to  him  for  righteousness.  To  confirm  this, 
God  made  a  covenant  with  Abraham,  which  was 
later  renewed  by  the  addition  of  the  rite  of  cir- 
cumcision. This  covenant  was  further  empha- 
sized by  the  visit  of  the  three  angels  to  Abra- 
ham's tent  who  foretold  the  birth  of  a  son, 
Sarah  laughed  for  she  had  not  Abraham's  faith. 
For  this  she  was  rebuked  by  the  angels,  but 
within  a  year  she  became  the  mother  of  a  son, 
Isaac. 

The  three  angels  who  visited  Abraham's  tent 
made  known  to  him  that  God  would  destroy  Sod- 
om and  Gomorrah  because  of  their  great  wicked- 
ness. Abraham  interceded  with  God  most  earn- 
estly and  perseveringly   to   spare   Sodom,  —   for 

9  129 


BIBLE   HISTORY. 

fifty's  sake  down  to  ten's  sake.  God  agreed  to 
spare  it  if  ten  righteous  could  be  found  there. 
As  there  were  not  that  many  righteous  there,  it 
was  destroyed.  Warned  by  the  angels,  Lot  tried 
to  get  his  sons-in-law  to  flee  but  they  laughed 
him  to  scorn.  He,  with  his  wife  and  two  daugh- 
ters fled  to  a  neighboring  town,  Zoar.  But  his 
wife  looked  back  and  was  turned  to  a  pillar  of 
salt.  God  rained  fire  out  of  heaven  and  the 
smoKe  of  the  country  went  up  as  a  furnace. 

Abraham  then  went  south  to  Beersheba  where 
Isaac  was  born:  When  Isaac  was  weaned,  Ish- 
mael,  Abraham's  son  by  the  concubine  Hagar, 
mocked  him  because  he  was  jealous  that  Isaac 
was  the  heir.  So  at  Sarah's  request  Abraham 
sent  Hagar  and  Ishmael  away,  giving  her  bread 
and  a  bottle  of  water.  They  departed  into  the 
wilderness  of  Beersheba  where  they  expected  to 
die.  But  the  angel  of  God  appeared  to  Hagar 
r.nd  gave  a  promise  that  of  her  child  Ishmael,  a 
great  nation  should  rise.  This  was  later  fulfilled 
in  the  Mohammedans  and  the  Arabs  of  today, 
whose  hand  like  Ishmael's,  is  against  man. 

When  Isaac  was  a  young  man,  at  God's  com- 
mand, Abraham  took  him  and  went  a  three  days' 
journey  until  he  saw  afar  off  the  spot  that  had 
been  revealed  to  him  as  the  place  of  Isaac's  sac- 
rifice. As  he  was  laying  the  wood  on  Isaac,  the 
latter  asked  him  "Where  is  the  lamb  for  the 
burnt  offering?"  Abraham  answered  that  God 
would  provide  a  lamb.  Having  built  an  altar, 
Abraham  laid  Isaac  on  it  and  was  about  to  slay 
him  when  God  interposed  and  a  ram  was  offered 
in  his  stead.  As  a  reward  for  being  so  obedient 
God  renewed  His  covenant  with  him. 

Sarah,  Abraham's  wife,  died  at  the  age  of 
127.  Abraham  bought  for  40  sheckels  of  silver 
the  cave  of  Machpelah  at  Hebron  from  Ephron 
30 


BIBLE  HISTORY. 

the  Hittite.  There  he  buried  her.  And  there  he 
was  buried  and  all  the  patriarchs  after  him  ex- 
cept Joseph. 

After  Sarah's  death  Abraham  sent  his  head- 
servant  Eliezer  to  Haran,  from  whence  he  had 
come,  to  seek  a  wife  for  his  son  Isaac,  as  he  did 
not  wish  him.  to  marry  any  of  the  idolatrous 
women  of  Canaan.  Eliezer  reached  his  destina- 
tion toward  evening  and  prayed  to  God  to  point 
out  a  suitable  person  to  be  Isaac's  wife.  Rebecca, 
the  grand-daughter  of  Nahor,  Abraham's  brother, 
came  to  the  well  to  draw  water.  When  she  had 
filled  her  pitcher  Eliezer  asked  for  a  drink,  which 
she  gave  him.  She  also  watered  his  camels,  and 
then  took  him  to  her  father.  Eliezer  asked 
him  for  Rebecca  as  the  wife  of  Isaac.  Her  father 
granting  the  request,  Eliezer  took  her  to  Canaan. 
Isaac  was  found  waiting  at  the  evening  hour  for 
his  return.  She  became  a  blessing  to  Isaac  and 
a  comfort  to  Abraham.  Abraham  later  married 
again  and  finally  died  at  the  age  of  175. 

SECTION    2. 

JACOB    AND    HIS    SONS. 
(Gen.  28—50.) 

Isaac  had  two  twin  sons,  Esau  and  Jacob, 
the  former  a  hunter,  the  latter  a  shepherd.  Esau 
sold  his  birthright,  which  belonged  to  him  as  the 
oldest,  to  Jacob  for  a  mess  of  lentils  (beans),  be- 
cause he  was  famished  when  returning  from  a 
hunting  expedition.  He  thus  showed  his  low  ap- 
preciation of  its  blessings.  He  also  proved  him- 
self unworthy  of  it  by  marrying,  to  the  great 
grief  of  his  father,  two  heathen  Hittite  women. 
When  Isaac  was  old  and  nearly  blind  he  sent 
Esau  to  hunt  for  some  venison.  While  he  was 
gone,  Jacob,  at  his  mother's  suggestion,  went  to 
131 


BIBLE   HISTORY. 

Isaac  disguised  as  Esau.  To  him  Isaac,  thinking 
he  was  Esau,  gave  the  birthright  and  the  bless- 
ing. Later  Esau  came  in  and  the  deception  was 
discovered.  But  Esau,  though  he  wept,  had  lost 
the  birthright. 

This  deception  by  Jacob  led  Esau  to  hate 
him  so  that  his  life  was  in  danger.  At  his 
mother's  suggestion  he  fled  from  hom.e  to  go  to 
the  far  east,  ostensibly  to  get  a  wife,  but  really 
to  get  away  from  his  brother's  wrath.  As  he 
slept  at  Bethel  with  a  stone  for  his  pillow,  he 
saw  the  vision  of  the  ladder  to  heaven  on  which 
angels  were  ascending  and  descending.  God  ap- 
peared to  him,  and  renewed  the  covenant  which 
He  had  already  made  with  Abraham,  He  promised 
Jacob  His  protection  and  blessing  and  Jacob  there 
dedicated  himself  to  God.  When  Jacob  arrived 
at  Haran  he  found  two  sisters,  daughters  of  his 
uncle  Laban,  one  or  whom,  Rachel,  met  him  at 
the  well  and  introduced  him  to  her  family.  He 
served  seven  years  so  as  to  gain  Rachel  for  his 
wife.  But  her  father  deceived  him  and  (because 
brides  are  heavily  veiled  there)  he  palmed  off 
her  older  sister  Leah  on  Jacob  and  Jacob  had 
to  serve  Laban  seven  years  more  so  as  to  gain 
Rachel  as  his  wife.  ^  Jacob  had  twelve  sons, 
Reuben,  Simeon,  Levi,  Judah,  Dan,  Naphthali, 
Gad,  Asher,  Issachar,  Zebulun,  Joseph  and  Ben- 
jamin, of  whom  the  last  two  were  sons  of 
Rachel. 

Jacob  having  prospered  greatly  during  his 
twenty  years'  stay  with  Laban,  fled  toward 
Canaan  again.  Laban  hotly  pursued  him  and 
overtook  him,  charging  him  with  the  theft  of 
the  household  gods,  which  Rachel,  unknown  to 
him,  had  taken  along.  Laban  and  Jacob  finally 
agreed  to  separate  and  Jacob  continued  his 
journey    westward    to    Palestine.     At    Mahanaim 

las' 


BIBLE    HISTORY. 

a  troop  of  angels  met  him,  sent  to  protect  him. 
As  ne  neared  Canaan  he  heard  that  his  brother 
Esau  was  coming  with  four  hundred  men  to  meet 
him.  Conscience  was  busy  with  Jacob,  he  feared 
Esau's  revenge  against  him  for  having  taken  the 
birthright  from  him.  So  for  safety's  sake  he  di- 
vided his  party  into  two  bands,  so  that  if  Esau 
fell  on  the  one,  the  other  might  not  be  destroyed. 
He  himself  retired  for  prayer.  As  he  wrestled 
with  God  at  Peniel  till  break  of  day  the  angel 
touched  his  thigh  and  put  it  out  of  joint,  whereat 
the  sinew  instantly  shrank.  As  he  would  not  let 
God  go  till  He  blessed  him,  God  blessed  him 
and  gave  him  a  new  name,  Israel,  meaning  "a 
prince  with  God",  instead  of  Jacob  (supplanter). 
When  Esau  met  Jacob,  it  was  to  weep,  not  to 
kill  him.  He  accepted  the  liberal  presents  Jacob 
made  him.  Esau  settled  at  Seir,  southeast  of 
Palestine,  Jacob  at  Shechem  in  central  Palestine, 
where  he  erected  an  altar  and  bought  a  field  in 
which  he  dug  the  well  of  Jacob. 

Jacob  lived  at  Shechem  seven  years  and  then 
went  southward.  Near  Bethlehem  his  beloved  wife 
Rachel,  died,  when  giving  birth  to  Benjamin.  He 
then  lived  with  Isaac  at  Hebron  in  southern  Pales- 
tine, where  Isaac  died  aged  i8o  years. 

Joseph  was  Jacob's  favorite  son  which  caused 
his  brothers  to  envy  him.  This  was  increased 
by  Jacob's  gift  to  Joseph  of  the  coat  of  many 
colors,  and  by  Joseph's  two  dreams.  In  the 
first  dream  his  brothers'  sheaves  bowed  to  his, 
which  stood  upright.  In  his  second  dream  the 
sun,  moon  and  stars  did  obeisance  to^  him. 

Jacob  sent  Joseph  northward  to  his  sons  who 
were  pasturing  their  flocks  at  Dothan.  When 
they  saw  him  they  conspired  against  him.  They 
would  have  killed  him,  but  Reuben  persuaded 
them  to  imprison  him  in  an  empty  cistern.  While 
133 


BIBLE   HISTORY. 

Reuben  was  absent  from  them,  Judah  influenced 
them  to  sell  Joseph  for  twenty  pieces  of  silver 
to  a  caravan  of  Midianites  who  took  him  to 
Egypt.  Reuben,  when  he  learned  what  they  had 
done,  rent  his  clothes  in  sorrow.  They  dipped 
Joseph's  coat  of  many  colors  into  the  blood  of  a 
kid  and  then  told  their  father  that  Joseph  had 
been  torn  to  pieces  by  a  wild  beast,  and  Jacob 
mourned  his  son  as  dead. 

Joseph  was  sold  by  the  Midianites  to  Poti- 
phar,  a  captain  of  Pharaoh,  king  of  Egypt.  His 
faithfulness  gained  the  confidence  of  his  master 
who  made  him  steward  over  his  house.  But 
Potiphar's  wife  tempted  Joseph,  which  Joseph 
indignantly  refused  saying,  "How  can  I  do  this 
great  wickedness  and  sin  against  God."  She  then 
turned  against  Joseph  and  he  was  cast  into  prison. 
There  too,  his  faithfulness  led  the  keeper  of  the 
prison  to  give  him  charge  of  the  prison.  The 
chief  baker  and  the  chief  cupbearer  of  Pharaoh 
who  were  prisoners,  each  had  a  dream  which 
Joseph  interpreted.  The  chief  butler  dreamt  of 
a  vine  with  three  branches  full  of  ripe  grapes 
which  he  took  and  pressed  into  wine  for  Phar- 
aoh's cup.  Joseph  interpreted  it,  that  in  three  days 
he  would  be  restored  to  his  former  position  as 
chief  butler  of  Pharaoh.  Joseph  asked  him  to 
remember  him  before  Pharaoh  tnat  he  might  free 
him  from  prison.  The  baker  dreamt  he  had 
three  white  baskets  on  his  head.  In  the  upper 
basket  were  baked  things  for  Pharaoh  and  the 
birds  ate  of  the  baskets.  Joseph  interpreted  it 
that  in  three  days  Pharaoh  would  hang  him  on 
a  tree  and  birds  would  eat  his  flesh.  Both  of  the 
interpretations  by  Joseph  came  true. 

Two  years  passed  away  when  Pharaoh  had  a 
dream  which  made  him  very  anxious,  yet  none 
of  his  wise  men  could  interpret  it.  Then  the 
134 


BIBLE   HISTORY. 

chief  butler,  who  had  forgotten  Joseph,  remem- 
bered him  and  told  Pharaoh  about  the  interpre- 
tation of  his  dream  in  prison.  Pharaoh  then 
sent  for  Joseph  and  told  him  his  dreams.  In  the  first 
he  saw  by  the  banks  of  the  river  Nile  seven  fat 
and  beautiful  heifers  feeding,  but  they  were  eaten 
up  by  seven  lean  heifers.  In  the  second  he  saw 
seven  full  ears  of  wheat,  devoured  by  seven  thin 
blasted  ears.  Joseph  interpreted  the  dreams 
that  there  would  be  seven  years  of  plenty  followed 
by  seven  years  of  famine.  He  advised  Pharaoh 
to  appoint  a  wise  minister  who  would  store  up 
a  fifth  part  of  the  wheat  during  the  seven  plenti- 
ful years,  so  as  to  provide  against  the  seven  years 
of  famine.  Pharaoh  appointed  Joseph  as  prime 
minister  and  made  him  ruler  over  all  Egypt 
though  only  thirty  years  old.  Joseph  bought  up 
wheat  and  stored  it.  When  the  famine  came, 
he  sold  it  to  the  Egyptians  so  that  they  did  not 
starve. 

]\leanwhile  Jacob's  family  in  Palestine  was 
affected  by  the  famine.  Jacob  was  finally  forced 
by  it  to  send  ten  of  his  sons  to  Egypt  to  buy  food. 
Joseph  recognized  them.  He  kept  Simeon  in 
Egypt  as  a  hostage  that  they  would  bring  Benja- 
min on  their  next  trip.  They  went  home  sur- 
prised to  find  on  the  way  that  the  money  they 
had  given  Joseph  for  the  wheat  had  been  re- 
turned in  their  sacks.  Finally  the  famine  be- 
came so  sore  that  Jacob  was  compelled  again  to 
send  them  to  Egypt  for  food,  but  he  refused  to 
let  Benjamin  go  with  them.  Judah  finally  became 
surety  for  Benjamin's  return,  and  Jacob  unwilling- 
ly consented.  Taking  Benjamin  with  them  they 
went  down  to  Egypt.  Joseph  had  them  dine  with 
him  when  he  gave  Benjamin  five  times  as  much 
as  the  others.  Joseph  however  was  so  overcome 
by  their  presence  that  he  had  to  seek  his  chamber 
135 


BIBLE    HISTORY. 

and  had  to  weep  there.  They  then  departed,  when 
Joseph  sent  after  them  and  had  them  arrested 
for  taking  his  silver  divining  cup.  In  the  search 
the  cup  was  found  in  Benjamin's  sack.  They 
were  all  brought  back  before  Joseph.  There 
Judah  made  a  most  impressive  plea  for  Benjamin. 
Joseph  was  finally  unable  to  control  himself  any 
longer  and  revealed  himself  to  his  brethren. 
He  fell  on  Benjamin's  neck  and  kissed  them  all, 
forgiving  them  of  their  sin  against  him.  Joseph 
sent  wagons  with  them  to  bring  his  father  to 
Egypt,  giving  to  all  rich  presents.  Jacob,  when 
he  heard  the  news  that  Joseph  was  still  alive, 
would  not  at  first  believe  it,  but  the  sight  of 
Joseph's  wagons  proved  to  him  that  it  was  all 
true.  He  accepted  the  invitation  of  Joseph  and 
went  down  to  Egypt  taking  with  him  66  of  his 
company,  so  that  with  Joseph  and  his  two  sons, 
Ephraim  and  Manasseh,  there  were  seventy  in 
the  chosen  family. 

Pharaoh  gave  Jacob  the  land  of  Goshen  in 
northeastern  Egypt.  Joseph  brought  his  father 
before  Pharaoh  who  gave  a  patriarch's  blessing 
to  Pharaoh  and  departed  to  live  in  Goshen  for 
ly  years  longer.  When  about  to  die  he  gave 
Joseph's  two  sons,  Manasseh  and  Ephraim,  his 
blessing.  He  also  blessed  his  sons  in  a  wonder- 
ful prophecy  about  their  descendents  (Gen.  chap. 
49)  When  Jacob  died  at  the  age  of  147,  Joseph 
embalmed  his  body  and  they  made  a  great  funer- 
al as  they  took  the  body  back  to  Canaan  to  be 
buried  at  the  Cave  of  Machpelah.  Joseph  lived 
54  years  longer,  dying  at  the  age  of  no.  His 
body  was  embalmed  but  not  buried.  He  made 
the  Israelites  promise  that  they  woufd  take  it  with 
them  to  Canaan  when  they,  as  a  nation,  returned 
to  the  promised  land. 

136 


BIBLE    HISTORY. 

Chapter  III. 
MOSES  AND  THE  ISRAELITES. 

(1685—1451  B.  C.) 

SECTION     I. 

MOSES'    EARLY   LIFE. 

(Ex.  1—6.) 
After  Joseph's  death  there  arose  a  Pharaoh 
who  knew  not  Joseph  or  the  IsraeHtes.  Recent 
excavations  in  Egpyt  have  revealed  that  a  new 
dynasty  of  kings  'came  to  the  throne  which  over- 
turned the  shepherd-kings  who  had  been  favora- 
ble to  Joseph.  The  new  Pharaoh  was  jealous  of 
the  Israelites,  because  they  had  under  Gods 
blessing  greatly  multiplied  in  numbers.  He  re- 
duced them  to  slavery  and  compelled  them  to 
build  his  treasure  cities,  Pithom  and  Rameses 
which  have  recently  been  unearthed.  Pharaoh 
also  commanded  that  all  the  boys,  born  to  the 
Israelites,  should  be  put  to  death.  In  this  way  he 
hoped  to  prevent  them  from  becoming  powerful 
against  him. 

Moses  was  born  at  this  critical  time,  the  son 
of  Amram  and  Jochebed,  who  already  had  two 
children,  Aaron  and  Miriam.  Moses'  mother  hid 
him  for  three  months;  and  then  no  longer  able 
to  conceal  him,  made  a  covered  basket  of  papyrus 
(bulrushes)  and  daubed  it  with  bitumen  to  make 
it  watertight.  In  it  she  placed  the  child  and 
then  placed  the  ark  in  the  rushes  of  the  river 
Nile  It  happened  that  Pharaoh's  daughter  came 
to  bathe  at  the  place  where  the  ark  was.  ihe 
ark  was  noticed  by  her  and  when  it  was  opened 
the  babe  wept.  Though  she  recognized  it  as  a 
Hebrew  child  yet  she  determined  to  save  it. 
137 


BIBLE   HISTORY. 

Just  at  that  moment  Miriam,  who  had  been 
watching  the  ark,  came  and  asked  whether  she 
wanted  a  nurse.  Her  offer  was  accepted  and  she 
brought  Jochebed,  so  that  his  own  mother  be- 
came Moses'  nurse  in  Pharaoh's  court.  He  was 
called  Moses  (drawn  out)  because  he  was  drawn 
out  of  the  water. 

Moses  was  brought  up  in  all  the  wisdom  of 
the  Egyptians  until  he  was  40  years  old.  Then  he 
decided  to  cast  his  lot  with  the  Israelites  rather 
than  with  the  Egyptians,  "choosmg  rather  to 
suffer  affliction  with  the  people  of  God  than  to 
enjoy  the  pleasures  of  Egypt."  Seeing  an 
Egyptian  taskmaster  beating  a  Hebrew  he  killed 
the  Egyptian.  The  next  day  when  he  saw  two 
Hebrews  striving  together  and  interfered  with 
them,  they  asked  him  who  had  made  him.  a  prince 
and  a  judge  over  them.  His  own  people  were 
evidently  not  yet  prepared  to  accept  him  as  a 
leader  and  go 'with  him  to  the  promised  land. 
For  this  killing  of  the  Egyptian,  he  was  compelled 
to  flee  and  went  to  the  desert  or  wilderness  east 
of  Egypt.  While  seated  at  a  well  the  seven 
daughters  of  Jethro,  chief  of  the  Midianites  came 
to  water  their  flocks  at  the  well  but  were  driven 
off  by  the  other  shepherds.  Moses  however  aided 
them  and  watered  their  flocks  and  for  this  Jethro 
welcomed  him.  He  remained  in  the  wilderness 
for  forty  years  where  he  married  Zipporah,  Jeth- 
ro's  daughter,  and  had  two  sons,  Gershom  and 
Eliezer. 

SECTION    2. 

ISRAEL'S    DELIVERANCE    FROM    EGYPT. 

(Ez.  7—13.) 
Meanwhile  the  oppression  of  the  Israelites  be- 
came so  severe  that  their  hearts  turned  to   God 
138 


BIBLE   HISTORY. 

for  deliverance  and  God  heard  their  cry.  So  God 
at  the  end  of  forty  years  appeared  to  Moses 
in  the  wilderness  in  the  Burning  Bush  at 
Horeb.  As  jMoses  turned  aside  to  see  why  the 
bush  was  not  consumed,  God  spoke  to  him  and 
bade  him  not  to  come  nearer  as  the  place  on  which 
he  stood  was  holy  ground.  God  then  revealed 
himself  to  Aloses  as  the  covenant-keeping  God  of 
Abraham,  Isaac  and  Jacob,  and  ordered  him  to 
go  to  Egypt  and  release  the  Israelites  from  cap- 
tivity and  lead  them  to  the  Promised  Land.  To 
remove  any  doubts  in  the  minds  of  the  Israelites 
about  his  being  their  God-appointed  deliverer, 
Moses  was  directed  to  tell  them  that  "I  am"  had 
sent  him. 

Because  Moses  complained  that  he  was  not 
of  ready  speech,  his  brother  Aaron  was  appointed 
to  go  with  him  as  his  spokesman.  ]\Ioses  and 
Aaron  then  appeared  before  the  elders  of  Israel 
and  told  them  God's  signs  to  i\loses.  Their 
afflictions  had  softened  their  hearts  and  they  be- 
lieved. 

Moses  and  Aaron  then  appeared  before 
Pharaoh  and  asked  that  Israel  be  permitted  to  go 
into  the  wilderness.  Pharaoh  not  only  refused 
but  increased  the  burdens,  ordering  their  task- 
masters not  to  give  them  chopped  straw  any  more, 
so  that  they  would  lose  time  and  strength  by  go- 
ing into  the  fields  to  gather  straw  which  should 
hold  the  clay  of  their  bricks  together.  God  then 
lea  the  Israelites  out  with  a  high  hand,  through 
the  Ten  Plagues. 

1st  Plague  (Blood).  The  river  Nile  was  turned 
into  blood  for  seven  days.  The  magicians  of 
Egypt  imitated  this  and  Pharaoh's  heart  was 
still  hardened. 

2nd  Plague  (Frogs).  Frogs  came  up  in 
countless  numbers  defiling  everything  even  the 
139 


BIBLE    HISTORY, 

chambers  of  the  king.  Pharaoh's  magicians  imi- 
tated this  plague.  Then  Pharaoh  sent  for  Moses 
promising  to  let  Israel  go.  On  the  morrow  the 
frogs  died  and  the  land  stank.  But  Pharaoh 
hardened  his  heart  and  refused  to  let  Israel  go. 

3rd  Plague  (Lice).  Out  of  the  dust  came 
forth  lice.  This  the  magicians  of  Pharaoh  were 
not  able  to  imitate.  But  still  his  heart  was 
hardened. 

4th  Plague  (Flies  or  Beetles).  The  air  was 
smitten  and  the  land  filled  with  flies,  except  in  the 
land  of  Goshen  where  the  Israelites  lived.  Pharaoh 
finally  granted  permission  for  them  to  go  a  three 
days  journey  into  the  wilderness.  But  as  soon 
as  the  plague  was  lifted  Pharaoh  hardened  his 
heart. 

5th  Plague  (Murrain).  God  sent  a  plague 
of  murrain  on  the  beasts  so  that  all  the  cattle  of 
Egypt  died  but  none  of  the  cattle  of  the  Israelites. 
Still  Pharaoh  hardened  his  heart. 

6th  Plague  (Boils).  The  previous  plagues 
had  been  on  animals  but  now  God  touched  the 
persons  of  the  Egyptians.  Moses  and  Aaron 
sprinkled  handfuls  of  ashes  toward  heaven  and 
boils  broke  out  on  man  and  beast.  The 
Egyptian  magicians  were  so  smitten  by  boils  that 
they  could  not  appear  before  Pharaoh.  But 
Pharaoh  still  remained  hardened. 

7th  Plague  (Hail).  All  that  were  in 
the  field,  both  men  and  beasts,  were  killed  by  hail. 
But  in  the  land  of  Goshen  where  were  the  Israel- 
ites there  was  no  hail.  Pharaoh  promised  to  let 
Israel  go  but  when  the  plague  was  over  he  re- 
fused. 

8th  Plague  (Locusts).  Moses  stretched 
forth  his  hand  and  locusts  came,  eating 
up  every  blade  of  grass.  Pharaoh  prayed  to  be 
140 


BIBLE   HISTORY. 

delivered  from  the  plague  but  still  hardened  his 
heart. 

9th  Plague  (Darkness).  For  three  days 
darkness  hung  over  Egypt,  but  Israel  had  light. 
Pharaoh  then  granted  permission  for  the  Israel- 
ites to  take  their  families  but  not  to  take  their 
cattle  with  them.  Moses  refused  to  go  without 
them.  Pharaoh  refused  and  forbade  IMoses  to  see 
his  face  again.  IMoses  then  prophesied  the  last 
plague  and  departed  from  him. 

loth  Plague  (Death  of  Firstborn).  On  the 
third  day  of  the  plague  of  darkness  the  Israelites 
celebrated  their  Passover  on  the  fourteenth  day 
of  Nisan,  the  seventh  month.  Each  household 
killed  a  Paschal  lamb  and  sprinkled  the  lintel  of 
the  door  and  the  doorposts  with  its  blood.  This 
feast  was  called  the  Passover  because  that  night 
the  angel  of  death,  seeing  the  blood  on  the  door 
of  the  Israelites,  passed  over  them.  They  ate 
the  lamb  roasted^  together  with  unleavened  bread 
and  bitter  herbs,  standing  with  their  loins  girt,  their 
sandals  on  their  feet,  and  their  staff  in  their  hands 
as  if  about  to  go  on  a  journey.  After  the  feast 
they  were  to  eat  unleavened  bread  seven  days  and 
the  passover  was  to  become  a  perpetual  feast. 

At  midnight  the  angel  of  death  passed  over 
Egypt,  entering  every  house,  smiting  the  firstborn 
with  death  from  the  lowest  to  the  house  of 
Pharaoh.  ^  Pharaoh  at  last  gave  way  and  urged 
the  immediate  departure  of  the  Israelites.  They 
went  in  such  haste  that  they  did  not  wait  for 
their  bread  to  be  baked,  but  took  the  dough  along. 
They  numbered  about  600,000  men,  in  all  2,500,000. 
God  guided  them  through  the  wilderness  by  a 
cloud  by  day  and  a  pillar  of  fire  by  night. 

The  wanderings  of  the  Israelites  lasted  about 
forty  years  and  are  divided  into  three  parts: 

14J 


BIBLE    HISTORY, 

1.  The  journey  from  Egypt  to  Sinai, 

2.  The  journey  from  Sinai  to  Kadesh- 
Barnea, 

3.  The  journey  from  Kadesh-Barnea  to  the 
Promised  Land. 

SECTION   3. 

THE  JOURNEY  TO   SINAI. 

(Ex.  14—18.) 

The  Israelites  marched  from  Rameses  in  the 
land  of  Goshen,  After  stopping  at  Succoth  and 
Etham  they  found  themselves  on  the  west  side  of 
the  Red  Sea  at  its  northern  end.  Meanwhile 
Pharaoh  had  changed  his  mind  and  had  sent  out 
his  army  against  them  to  force  them  to  return. 
Shut  in  by  the  sea  before  them  and  Pharaoh's 
army  behind  them,  they  were  in  a  desperate 
strait.  But  God  performed  a  miracle  to  save  them 
from  the  Egyptians.  The  pillar  of  fire  went  be- 
hind the  Israelites  to  protect .  them  from  the 
Egyptians.  Then  Moses  stretched  forth  his  rod 
over  the  sea  and  its  waters  were  divided  and  the 
Israelites  went  over  on  dry  land.  The  600  char- 
iots of  Pharaoh's  army  boldly  rushed  after  them : 
but  the  waters  returning  on  them,  they  were  all 
drowned.  Then  Miriam  sang  a  song  of  rejoicing 
for  their  miraculous  deliverance. 

They  travelled  along  the  east  coast  of  the 
Dead  Sea  south-eastward.  They  passed  Marah, 
whose  bitter  waters  Moses  sweetened,  and  Elim, 
an  oasis  of  palm-trees.  They  then  entered  the 
wilderness  of  Sin.  There  occurred  their  next 
trial  since  leaving  Egypt  —  their  unleavened 
bread  gave  out.  They  murmured  against  God; 
He  sent  them  quails  in  abundance  and  manna 
every  morning  except  the  Sabbath  (but  the  day 
before  they  received  a  double  portion).  At 
142 


BIBLE    HISTORY. 

Rephidim,  the  Israelites  again  murmured  against 
Moses  because  there  was  no  water.  Moses  struck 
the  rock  with  his  rod  and  out  of  it  came  water. 
At  Rephidim  the  Israelites  fought  their  first  great 
battle.  They  were  attacked  by  the  Amalekites.. 
While  Joshua  led  the  army,  Moses  stood  on  the 
top  of  the  hill  with  the  rod  of  God  outstretched. 
While  he  held  it  up,  the  Israelites  were  successful ; 
when  he  through  weariness  let  it  fall,  the  battle 
went  against  them.  So  Aaron  and  Hur  assisted 
in  holding  up  his  weary  hands  so  that  Israel 
gained  the  victory, 

SECTION    4. 

THE  ISRAELITES   AT   MT.    SINAI. 

(Ex.  19—24.    31—35.) 

After  traveling  two  months  the  Israelites 
reached  Mt.  Sinai  in  the  southern  part  of  the 
peninsula  of  Sinai.  Before  it  they  encamped 
about  a  year.  They  there  went  to  school  in  the 
wilderness  and  were  taught  by  God.  He 
taught  them  how  to  worship  an  unseen  God,  —  the 
opposite  of  the  awful  idolatries  of  Egypt.  God 
spoke  to  them  out  of  the  thick  cloud  on  the 
mountain,  warning  Israel  to  purify  themselves 
and  not  to  touch  the  mount.  God  gave  the 
ten  commandments  through  ]\Ioses  to  the  people 
and  also  the  precepts.  (Exodus  chap.  20 — 23) 
which  Moses  wrote  in  a  book  and  read  to  the 
people.  ^  JMoses  was  then  called  up  into  the 
mountain  for  forty  days  where  he  was  instructed 
about  the  building  of  the  tabernacle  and  other 
sacrifices  about  to  be  taught  to  the  Jews. 

While    Moses    was    up    in    the   mountain    the 

Israelites,  thinking  he  had  been  lost,  asked  Aaron 

to     make     a     golden     calf.       iMoses,     attended 

by    Joshua,     then     came     down     the     mountain. 

143 


BIBLE    HISTORY. 

When  he  saw  them  worshiping  the  golden  calf, 
he  became  very  angry  and  broke  into  pieces  the 
stone  on  which  the  ten  commandments  were 
written.  He  then  destroyed  the  golden  calf  and 
ground  it  to  powder.  He  compelled  the  people 
to  drink  the  water  of  the  stream  on  which  he 
had  scattered  it.  After  upbraiding  Aaron,  he 
called  to  the  tribes  "Who  is  on  the  Lords  side?" 
and  the  men  of  his  own  tribe  of  Levi  alone  fol- 
lowed him.  He  commanded  them  to  slay  all  the 
idolaters,  which  they  did  to  the  number  of  3000. 
For  this  act  the  tribe  of  Levi  ever  after  was  the 
sacred  tribe. 

Moses  again  went  up  into  Mount  Sinai 
where  he  interceded  with  God  for  the  people.  He 
received  anew  the  two  tables  of  stone  on  which 
the  ten  commandments  were  written.  When  he 
came  down  from  the  mountain,  his  face  shone : 
so  that  the  people  were  afraid  to  come  nigh  to 
him  and  he  covered  his  face  with  a  veil  when  he 
recited  to  them  Gods  commands.  He  then  asked 
for  freewill  offerings  for  the  building  of  the 
tabernacle.  Two  men,  Bezaleel  and  Aholiab,  skilled 
workmen  made  the  tabernacle  with  all  its  furniture 
after  the  pattern  shown  to  Moses  in  the  mount. 
A  year  after  the  Israelites  had  left  Egypt,  the 
tabernacle  was  set  up  by  Moses,  who  then  anoint- 
ed Aaron  and  his  sons  to  the  priesthood.  The 
glory  of  the  Lord  came  down  visibly  on  the 
tabernacle.  For  a  month  after  this,  he  arranged 
the  service  of  the  tabernacle  as  given  in  the  book 
of  Leviticus. 

SECTION    5  * 

THE  TABERNACLE  AND  ITS  FEASTS. 

(Ex.  25—30.    36— Lev.  27.) 

The  tabernacle   was  surrounded  by  a  court, 

*  This  section  may  be  omitted  in  the  Bible  study 
144 


BIBLE    HISTORY. 

the  building  being  45  feet  long,  15  feet  wide  and 
15  high.  Withni  it  were  two  rooms,  the  Holy 
Place  and  the  Holy  of  Holies.  In  front  of  the 
Holy  Place  was  the  great  altar  of  burnt  offering, 
lYz  feet  square  and  43^  feet  high,  and  a  brazen 
laver  to  hold  the  water  with  which  the  priests 
washed  their  hands  and  feet  before  offering  the 
sacrifices. 

The  Holy  Place  contained  three  things,  the 
altar  of  incense,  the  table  of  shew-bread  and  the 
golden  candlestick.  The  altar  was  18  inches 
by  36  inches  in  height.  On  this  incense  was  to  be 
offered  daily.  The  table  of  the  shewbread  was 
3  feet  long,  18  inches  wide  and  27  inches  high. 
Upon  it  were  placed  every  Sabbath  12  cakes  of 
fine  flour  in  two  rows.  The  golden  candlestick 
had  seven  lamps. 

The  Holy  of  Holies  was  the  most  sacred  place 
of  all.  It  contained  the  ark  of  the  covenant,  a 
chest  four  feet  long  and  a  little  over  two  feet 
wide  and  high.  On  top  of  it  over-shadowing 
it,  were  two  cherubim,  whose  outstretched  wings 
met  over  it.  This  was  the  mercy-seat  and  was 
considered  the  place  of  God's  peculiar  presence. 
In  the  ark  were  placed  the  tables  of  stone  con- 
taining the  ten  commandments.  The  whole 
building  was  very  expensive,  costing  perhaps 
about  a  million  of  dollars. 

Moses  anointed  priests  to  ofificiate  at  the 
tabernacle  of  whom  Aaron  was  the  high  priest. 
They  alone  could  offer  sacrifices.  The  Levites 
were  also  appointed  to  assist  the  priests. 
The  high  priest  was  to  enter  the  Holy  of 
Holies  only  once  a  year.  The  priests  were  to 
perform  the  sacrifices,  to  keep  the  golden  candle- 
stick lit  and  to  teach  the  Israelites  the  law  of 
God.  The  Levites  were  to  carry  the  tabernacle, 
keep  watch  over  it  and  prepare  its  supplies.. 
10  145 


BIBLE    HISTORY, 

The  sacrifices  at  the  temple  were  five:  the 
burnt-offering,  the  meat-offering,  the  sin-offer- 
ing, the  trespass-offering  and  the  peace-offering. 

1.  The  burnt-offering  was  so  called,  because 
the  whole  of  the  animal  was  burnt  up.  The  vic- 
tims might  be  a  bullock,  a  lamb,  or  young  pigeons. 
The  burnt-offering  was  a  sign  of  entire  conse- 
cration. 

2.  The  meat-  and  drink-offering  accompanied 
the  burnt-offering  and  was  a  sign  of  entire  con- 
secration. 

3.  The  sin-offering  was  a  sacrifice  especially 
for  sins  committed  through  ignorance. 

4.  The  trespass-offering  was  also  a  sacrifice 
for  sin,  but  especially  for  known  sins. 

5.  The  peace-offering  was  a  thanksgiving 
offering.  Only  a  part  of  the  sacrifice  was  burnt 
at  the  altar  and  thus  offered  to  God.  Another 
part  of  it  was  taken  by  the  priests  and  a  third 
part  eaten  by  the  giver.  It  was  a  sign  of  com- 
munion. 

The  festivals  were  three,  Passover,  Pentecost 
and  Tabernacles.  These  festivals  had  each  a 
threefold  significance,  two  to  the  Jews  and  one  to 
us  as  Christians.  The  first  was  a  historic  sig- 
nificance ;  the  second,  an  agricultural ;  the  third, 
a  prophetic  or  Messianic. 

The  Passover  was  a  seven  day  feast.  Its 
historical  significance  was  that  it  commemorated 
the  departure  of  the  Israelites  from  Egypt,  the 
"passing  over"  of  the  Angel  of  death,  over  their 
homes,  on  the  night  of  the  passover,  so  that  no 
one  was  slain ;  while  the  first-born  in  every 
Egyptian  home  died.  The  agricultural  signifi- 
cance was  that  it  occurred  in  April  as  the  prophecy 
of  the  coming  harvest,  when  the  first  sheaf  was 
presented  at  the  temple.  Its  Christian  significance 
146 


BIBLE   HISTORY. 

is  that  it  symbolized  and  prophesied  Christ  as  our 
Passover,  The  Jews  roasted  a  lamb  and  ate  it 
with  unleavened  bread  and  bitter  herbs.  All 
this  was  a  type  of  Jesus  the  Lamb  of  God,  slain 
for  us  on  Calvary. 

Pentecost  or  the  feast  of  weeks  was  a  one 
day  feast  and  occurred  seven  weeks  or  fifty  days 
after  the  Passover.  Its  historic  significance  was 
that  it  commemorated  the  giving  of  the  law  from 
Mt.  Sinai.  Its  agricultural  significance  w-as  that 
it  was  the  harvest  festival,  when  two  loaves  of  the 
first  fruits  of  the  harvest  were  presented  at  the 
temple.  Its  prophetic  or  Christian  significance 
later  was  that  it  was  the  day  when  the  Holy 
Spirit  was  poured  out  on  the  early  Christians. 

Tabernacles  was  a  seven-day  feast  in  the 
autumn.  Its  historic  significance  was  that  it 
commemorated  the  journey  of  the  Israelites 
through  the  wilderness.  They  observed  it  by 
living  in  booths  so  as  to  commemorate  their 
forefathers'  dwelling  in  tents  in  the  wilderness. 
Its  agricultural  significance  was  that  it  was  a 
thanksgiving  festival.  As  Pentecost  was  the 
thanksgiving  festival  for  the  wheat-harvest,  this 
was  a  thanksgiving  festival  for  the  fruit-harvest, 
it  was  a  general  thanksgiving  for  all  the  gifts  of  the 
year.  It  had  no  prophetic  or  Christian  signifi- 
cance, except,  that  connected  with  the  feast  of  the 
tabernacles,  was  the  day  of  atonement  which  was 
observed  five  days  before  that  feast  and  which 
pointed  to  the  great  atonement  of  Christ  on  Cal- 
vary. To  these  three  great  feasts  there  was  added 
the  day  of  Atonement,  when  the  high  priest  placed 
his  hands  on  the  scapegoat  thus  laying  the  sins 
of  the  people  on  it.  It  w^as  then  driven  out  into 
the  wilderness  thus  taking  away  the  sins  of  the 
people.  The  high  priest  after  sacrificing,  entered 
the  Holy  of  Holies  on  that  day  sprinkling  the 
147 


BIBLE   HISTORY. 

mercy-seat  with  blood  as  a  sign  of  the  remission 
of  the  sins  of  the  people. 

In  later  times  the  Israelites  added  two  feasts : 
Purim,  kept  in  the  winter  to  commemorate  the 
way  in  which  God  preserved  the  Jews  from  de- 
struction in  the  time  of  Queen  Esther,  and  Dedi- 
cation, which  commemorated  the  rebuilding  of  the 
temple  after  Judas  Maccabeus  had  driven  out  the 
Syrians   164  B.  C. 

SECTION    6. 

THE  JOURNEY  TO  KADESH  BARNEA. 
(Num.  1—16.) 

Moses  before  leaving  Sinai  numbered  the  peo- 
ple and  found  that  there  were  600,000  men  capable 
of  bearing  arms.  The  Israelites  marched  north- 
ward for  about  160  miles  to  Kadesh-Barnea,  On 
the  way  they  murmured  against  Moses  because 
they  grew  tired  of  the  manna.  Moses  complained 
that  his  burdens  were  too  heavy  for  him  and  God 
directed  him  to  choose  70  of  the  elders  and 
bring  them  before  the  tabernacle.  Two  of  them, 
Eldad  and  Medad,  prophesied  in  the  camp.  God 
then  sent  quails  to  them,  of  which  they  ate  so 
much  that  a  great  plague  came  on  them  at  a 
place  called  "Graves  of  Lust".  At  Hazaroth,  Moses' 
own  family  rose  against  him,  because  of  the 
Cushite  woman  he  had  married.  But  God  showed 
His  displeasure  by  smiting  Miriam  with  leprosy, 
though  at  Moses'  intercession  she  was  healed. 

At  Kadesh-Barnea  Moses  sent  twelve  spies  to 
explore  the  Promised  Land.  They  searched  that 
land  for  forty  days  and  returned  with  the  news 
that  it  was  indeed  a  land  of  milk  and  honey.  Still 
ten  of  the  spies  declared  its  inhabitants  were  a 
race  of  giants,  before  whom  the  Israelites  were 
only  grasshoppers.  Two  of  the  spies,  however, 
148 


BIBLE   HISTORY. 

Caleb  and  Joshua  opposed  this  discouraging  re- 
port. At  it,  the  Israelites  lost  courage  and 
murmured  against  Moses  and  Aaron  and  were 
about  requesting  a  new  captain  who  should  lead 
them  back  to  Egypt.  At  this  critical  moment, 
God  appeared  at  the  tabernacle  threatening  to 
destroy  them.  At  Moses'  intercession  He 
spared  them,  but  He  declared  that  none  of  those 
who  rebelled  should  see  the  Promised  Land. 

The  Israelites  then  wandered  in  the  wilder- 
ness for  nearly  forty  years  until  all  the  men  of 
twenty  years  and  older,  who  had  come  up  out  of 
Egypt,  had  died  in  the  wilderness  as  God  had 
said.  During  that  time  they  probably  wandered 
about  in  the  neighborhood  of  Kadesh-Barnea. 
During  this  period,  Korah,  Dathan  and  Abiram 
rose  in  rebellion  against  Moses  and  Aaron.  The 
earth  opened  and  swallowed  them  and  their  fam- 
ilies up,  while  fire  burst  forth  from  the  tabernacle. 
The  people  murmured  at  their  fate  and  were 
about  rebelling  against  Moses  and  Aaron,  when 
God  sent  a  pestilence  among  them. 

SECTION  7. 

THE  JOURNEY  TO  CANAAN. 
(Num.  17— Deut.  34.) 

After  nearly  forty  years  of  wandering,  the 
Israelites  gathered  together  to  enter  the  Promised 
Land.  Miriam  had  died,  Moses  and  Aaron  had 
committed  the  sin,  which  prevented  them  from  en- 
tering the  Promised  Land.  For  when  the  people 
murmured  for  water,  Moses  upbraided  them  as 
rebels,  saying:  "Must  we  fetch  you  water  out  of 
the  rock?"  He  then  smote  the  rock.  For  that 
impatience  and  lack  of  faith,  they  were  not  per- 
mitted to  enter  Canaan.  So  at  God's  command, 
Moses  took  Aaron's  carments  from  him  and  put 


BIBLE   HISTORY. 

them  on  Eliezar,  his  son.  And  Aaron  died  at 
Mount  Hor  where  the  Israelites  mourned  for  him 
thirty  days. 

While  journeying  in  the  eastern  part  of  the 
Sinaitic  peninsula,  they  were  punished  for  mur- 
muring by  fiery  serpents.  So  Moses  made  a 
brazen  serpent  upon  which  they  looked  and  were 
healed.  (John  3:  14).  The  Israelites  marched 
northward  and  Moses  defeated  Og,  the_  giant 
king  of  Bashan,  and  thus  gained  possession  of 
the  great  region  east  of  the  Jordan. 

Then  Balak,  king  of  the  Moabites,  who  lived 
southeast  of  Palestine  became  alarmed  at  the 
victorious  progress  of  the  Israelites.  He  called 
to  his  aid,  a  famous  prophet  Balaam,  who  lived 
beyond  the  Euohrates,  that  he  might  curse  Israel. 
Balaam  at  first  refused  to  come  because  warned 
against  it  by  God.  Then  Barak  sent  more  and 
higher  messengers  and  finally  with  God's  per- 
mission, Balaam  came.  Three  times  Balaam, 
to  the  great  disappointment  of  Balak,  found 
himself  unable  to  prophesy  against  Israel.  Fi- 
nally when  Balak  upbraided  him,  he  uttered 
the  famous  star  -  prophecy  "there  shall  come 
a  star  out  of  Jacob,"  (Num.  24:  17),  thus 
prophesying  _  the  ultimate  conquest  of  Moab 
by  the  Israelites  and  the  wide  extension  of  God's 
kingdom.  Unfortunately  Balaam  fell  later.  He 
suggested  to  the  Moabites  to  tempt  the  Israelites 
into  immorality  and  finally  fell  in  battle  fighting 
with  the  Midiantes  against  them. 

Before  entering  the  Promised  Land,  Moses 
permitted  the  tribes  of  Reuben,  Gad  and 
the  half  tribe  of  Manasseh  to  settle  east 
of  the  Jordan.  Moses,  about  to  die,  gath- 
ered the  Israelites  together  on  the  plains  of 
Moab.  There  he  rehearsed  to  them  God's  dealings 
with  them  since  they  left  Egypt  and  repeated  the 
150 


BIBLE    HISTORY. 

law,  —  all  of  which  is  given  in  the  book  of 
Deuteronomy  (which  means  "second  law").  Moses 
then  went  up  to  the  top  of  Mt,  Pisgah,  east  of 
the  Jordan  river.  There  God  gave  him  a  view  of 
the  Promised  Land,  which  he  was  not  permitted 
to  enter.  There  he  died  and  was  buried  by  God 
in  an  unknown  sepulcher.  The  Israelites  mourned 
for  thirty  days  and  pledged  obedience  to  Joshua 
as  his  successor.  But  no  prophet  ever  after  rose 
up  like  unto  Moses,  who  had  seen  God  face  to 
face.  Moses  was  great  as  a  lawgiver,  prophet  and 
writer. 


Chapter  IV. 

THE  CONQUEST  OF  CANAAN  AND 

THE  tTmE  of  the  JUDGES. 

(1451-1171  B.  C.) 

SECTION   I. 

THE  LIFE  OF  JOSHUA. 

(Josh.  1-24.) 

Joshua,  who  succeeded  ]\Ioses  as  the  Leader 
of  the  Israelites,  prepared  to  enter  the  Promised 
Land.  He  sent  ten  spies,  who  entered  Jericho 
the  walled  city  west  of  the  Jordan.  Rahab  re- 
ceived them  into  her  house  and  hid  them  on  the 
roof.  She  let  them  down  from  the  window  of 
her  house  outside  the  city  wall.  For  this  kind- 
ness they  swore  to  save  her  fami.v  when  the  city 
would  be  taken  by  the  Israelites,  provided  she 
would  hang  a  scarlet  thread  out  of  her  wmdow. 
The  spies  then  returned  to  Joshua,  telling  him 
that  the  inhabitants  were  fainting  with  fear  of  the 
Israelites. 

15J 


BIBLE    HISTORY, 

Joshua  led  the  Israelites  across  the  river 
Jordan  which  at  that  time  (April)  overflowed  its 
banks.  As  soon  as  the  feet  of  the  priests  that 
bore  the  ark  touched  the  water,  the  river  divided. 
The  priests  stood  in  the  midst  of  the  river  with 
the  ark  until  the  people  had  all  passed  over. 
Then  they  took  twelve  stones  and  made  a  heap 
in  the  river-bed  as  a  perpetual  memorial  of  the 
passage  of  the  Jordan  on  dry  land.  The  Israelites 
entered  the  Promised  Land  and  kept  the  passover, 
just  forty  years  after  their  fathers  had  kept  it  for 
the  first  time  in  Egypt.  At  God's  command  the  peo- 
ple were  circumcised  and  the  place  was  called 
Gilgal.  On  the  day  after  the  passover,  the  manna 
ceased  and  they  ate  of  the  fresh  food  of  the  land. 

While  Joshua  was  considering  how  to  cap- 
ture Jericho,  he  had  a  vision  of  a  man  with  a 
drawn  sword — the  Captain  of  the  Lord's  Host, — 
who  foretold  the  capture  of  Jericho  and  the  meth- 
od by  which  it  was  to  be  accomplished.  The 
Israelites  marched  around  the  city  once  each 
day  for  six  days  bearing  the  ark  and  blowing 
ram's  horns.  On  the  seventh  day  they  marched 
around  it  seven  times.  At  the  seventh  time,  they 
blew  the  trumpets,  at  which  the  city  walls  fell 
down  and  the  Israelites  rushed  into  the  city. 
Rahab  and  her  household  alone  were  spared  and 
she  became  the  ancestress  of  David  and  of 
Christ.  The  city  was  burned  and  all  the  spoil 
devoted  to  the  Lord. 

The  next  conquest  was  the  town  of  Ai,  north- 
west of  Jericho.  Here,  however,  Joshua  and  his 
army  of  three  thousand  were  at  first  defeated. 
God  revealed  to  him  that  the  cause  of  the  defeat 
was  the  sin  of  the  Israelites.  Achan  was  found 
to  be  the  guilty  one.  He  confessed  that  he  had 
secreted  from  the  spoil  of  Jericho,  which  was  all 
to  be  devoted  to  God,  a  Babylonish  garment  and 

15a 


BIBLE    HISTORY. 

money,  and  had  hidden  them  in  the  earth  in  his 
tent.  As  a  punishment  he  was  burned.  Then 
Joshua,  having  thus  purged  Israel,  again  attacked 
Ai  and  captured  it,  reducing  it  to  a  heap  of  stones. 
He  then  marched  to  the  centre  of  the  Promised 
Land  of  Shechem.  There  he  built  an  altar  and 
read  to  the  people  the  blessings  and  the  cursings, 
as  Moses  had  commanded. 

The  third  victory  of  Joshua  was  at  Beth- 
Horon.  The  Gibeonites,  who  lived  northwest  of 
Jerusalem  came  to  Joshua  at  Gilgal,  pretending  by 
their  old  shoes  and  mouldy  bread  that  they  had 
come  a  very  great  distance  and  belonged  to  a 
distant  tribe.  They  asked  Joshua  to  make  a 
treaty  with  them  which  Joshua  did.  Three  days 
later  the  Israelites  learned  how  the  Gibeonites 
had  deceived  them.  Joshua  to  punish  them  de- 
clared they  should  always  be  servants  of  the 
Israelites,  —  "hewers  of  wood  and  drawers  of 
water".  The  five  kings  of  southwestern  Canaan 
led  by  Adonibezek,  formed  a  league  against 
Joshua  and  besieged  Gibeon,  whose  inhabitants 
appealed  to  Joshua  for  relief.  Joshua,  by  a 
forced  night-march  from  the  Jordan  valley,  sud- 
denly fell  on  these  enemies  and  defeated  them  at 
Beth-Horon.  As  they  fled  the  Canaanites  were 
overtaken  by  a  hail-storm,  which  slew  more  than 
had  perished  by  the  sword.  Joshua  commanded 
the  sun  and  moon  to  stand  still  that  he  might 
complete  their  defeat.  The  five  kings  hid  them- 
selves in  a  cave  and  were  captured,  and  put  to 
death. 

The  last  campaign  of  Joshua  was  against  the 
the  kings  of  the  north  whom  he  defeated  at  the 
Waters  of  INIerom,  north  of  the  Sea  of  Galilee. 
He  thus  completed  the  conquest  of  the  Promised 
Land.  Joshua  thus,  by  four  campaigns,  at  Jericho, 
at  Ai,  at  Beth-Horon  and  at  Merom  conquered 
153 


BIBLE    HISTORY. 

the  whole  land,  although  a  few  tribes,  as  the  Jebu- 
sites  at  Salem  (Jerusalem)  still  held  out  against 
him. 

The  division  of  the  land  was  then  made  by 
Joshua.*  Joshua  received  his  land  within 
the  limits  of  his  own  tribe  of  Ephraim 
at  Timnath  -  Serah  on  Mt.  Ephraim.  Caleb 
received  Hebron,  according  to  the  promise  of 
God  made  to  him  nearly  forty  years  before  at 
Kadesh-Barnea.  The  body  of  Joseph  which  the 
Israelites  had  brought  out  of  Erypt  was  buried 
in  the  plot  of  ground  that  Jacob  had  bought  east 
of  Shechem  in  central  Palestine.  The  Levites 
were  not  located  as  a  separate  tribe  in  this  distri- 
bution of  the  land,  but  had  48  cities  scattered 
among  the  other  tribes.  Six  cities  of  refuge  were 
appointed,  three  of  them  east  of  the  Jordan  and 
three  west  of  it.  They  were  to  be  asylums,  to 
which  the  murderer  could  flee,  so  as  to  escape  the 
avenger  of  blood. 

Joshua  governed  Israel  for  twenty-five  years. 
His  last  act  was  to  gather  the  Israelites  together 
at   Shechem  where  he  led  them  again  to  conse- 


*  Note.  East  of  the  Jordan,  Reuben  had  received 
the  southern  portion,  Gad  was  given  territory  north 
of  Reuben  and  the  half-tribe  of  Manasseh  north  of  It. 
West  of  the  Jordan  Simeon  received  the  land  in  the 
southwest.  North  of  it  was  the  tribe  of  Judah  and 
north  of  Judah  was  the  tribe  of  Ephraim.  Between 
Ephraim  and  Judah  in  Central  Palestine  was  located 
the  little  tribe  of  Benjamin.  North  of  Ephraim  was 
the  half-tribe  of  Manasseh,  then  north  of  that  Issa- 
char  whose  territory  took  in  the  plain  of  Esdraelon, 
Zebul.m,  Asher  and  Naphthall  were  placed  north  of 
the  plain  of  Esdraelon,  Zebulun  in  the  east  along  the 
west  shore  of  the  sea  of  Galilee.  Asher  on  the  west 
along  the  Mediterranean  sea,  and  Naphthali  on  the 
north  on  the  southern  slope  of  the  Lebanon  mount- 
ains. Dan  was  located  at  first  in  the  southwest  near 
Judah.  But  as  the  territory  was  too  small,  they  mi- 
grated to  the  extreme  north-east  beyond  Zebulun.  at 
the  sources  of  the  Jordan  river. 
154 


BIBLE  HISTORY. 

crate  themselves  to  God  and  reject  idolatry.  He 
there  set  up  a  great  stone  under  an  oak  as  a 
witness  to  them,  lest  they  should  go  back  into 
idolatry.  Joshua  died  at  his  home  at  the  age 
of  no. 

SECTIOX  2. 

THE  JUDGES. 
(Judg.  1.— Ruth  4.) 

After  Joshua's  death,  the  Israelites  for  thirty 
or  forty  years  remained  true  to  God,  but  the  next 
generation  fell  away  into  idolatry.  So  God  per- 
mitted them  to  be  oppressed  by  surrounding  na- 
tions. But  when  they  confessed  their  sin  and  cried 
unto  Him  for  mercy,  then  He  would  send  judges 
to  deliver  them.  There  were  thirteen  judges;* 
Othniel,  Ehud,  Shamgar,  Deborah  and  Barak, 
Gideon,  Tolah,  Jair,  Jephthah,  Ibzon,  Elon,  Abdon, 
Eli,  and  Samson. 

1.  The  first  judge  was  Othniel,  the  nephew 
of  Caleb  who  delivered  southern  Canaan  from  the 
king  of  Mesopotamia,  whom  they  served  eight 
years.  Under  him  the  land  had  rest  for  forty 
years.  _  Caleb  gave  Achsah  to  him  as  his  wife  and 
gave  him  also  the  upper  and  nether  springs. 

2.  Ehud  delivered  the  Israelites  from  the 
oppression  of  the  Ammonites  east  of  Palestine 
by  killing  their  king  Eglon  in  his  summer-parlor 
and  then  blowing  a  trumpet  to  rouse  Israel. 

3.  Shamgar  delivered  the  Israelites  from  the 
Philistines  who  lived  southwest  of  Palestine. 
He  did  this  with  an  oxgoad  and  slew  600  of  them. 

4.  Barak  together  with  Deborah  delivered 
them  from  the  kings  of  northern  Palestine  led 
by    Jabin,    king    of    Hazor,    who    had    oppressed 

*  Note.    Sometimes  they  are  counted  at  fifteen,  if 
Abimelech  and  Samuel  are  included. 
155 


BIBLE   HISTORY. 

them  twenty  years.  Deborah  and  Barak  gathered 
an  army  of  the  Israelites  together  "against  Sisera 
the  general  of  Jabin's  army.  Barak  had  10,000 
men  and  as  he  marched  down  from  Mt.  Tabor, 
a  tremendous  hail-storm  came  up  driving  right 
into  the  faces  of  the  enemy.  The  Brook  Kishon 
rose  and  swept  away  their  chariots  and  horses. 
Sisera  fled  to  the  tent  of  Jael,  who  gave  him 
curds  to  drink.  While  he  slept,  Jael  killed  him 
and  thus  fully  delivered  Israel  from  their  op- 
pressors. 

5.  Gideon  was  the  greatest  of  the  judges. 
The  Israelites  had  been  terribly  oppressed  by 
the  Midianites  and  the  Amalekites  for  seven  years. 
Then  an  angel  of  the  Lord  appeared  to  Gideon 
while  he  was  threshing  wheat  and  bade  him  de- 
liver Israel.  As  he  brought  an  offering  to  God, 
tne  angel's  staff  touched  it  and  fire  came  out  of 
the  rock  and  consumed  it.  Gideon,  aided  by  ten 
servants,  threw  down  the  altar  of  Baal  of  his 
father  at  Ophrath  and  cut  up  the  image  of 
Ashteroth  (Baal  and  Ashteroth  were  the  two 
false  gods  of  the  Phoenicians  and  represented 
the  sun  and  the  moon).  Gideon  then  blew  his 
trumpet  and  gathered  an  army.  He  prayed  God 
to  give  him  a  sign,  which  God  did,  —  a  fleece  of 
wool  was  spread  on  his  threshing  floor  and  in 
the  night  it  was  wet  with  dew,  so  that  a  bowl  full 
of  water  was  wrung  out  of  it,  while  around  all 
was  dry.  This  sign  was  repeated  but  in  an  oppo- 
site way,  the  fleece  remaining  dry  while  the  ground 
around  was  wet  with  dew.  Gideon,  at  God's  com- 
mand, ordered  all  cowards  out  of  his  army  and 
out  of  32,000  only  10,000  remained.  Then  another 
test  was  made  at  the  well  of  Harod.  All  who 
knelt  in  drinking  were  put  aside,  while  those  who 
lifted  the  water  to  their  mouths  and  lapped  like 
a  dog  were  chosen.  The  latter  numbered  only 
15B 


BIBLE  HISTORY. 

300.  At  nightfall  Gideon  and  his  servant  stole 
into  the  camp  of  the  Midianites,  where  he  over- 
heard a  soldier  relating  a  dream  that  a  cake  of 
barley-bread  tumbled  into  the  host  of  Midian  and 
came  into  a  tent  overturning  it.  The  listener 
then  said  ''it  is  the  sword  of  Gideon".  With 
lamps,  pitchers  and  trumpets,  Gideon's  army  fell 
upon  the  Midianites  in  the  night  and  they  fled  in 
a  panic  killing  one  another.  The  Israelites  were 
so  grateful  to  Gideon  for  his  deliverance  that  they 
wanted  to  make  him  a  king,  but  he  refused.  He 
judged  Israel  for  forty  years,  although  he  de- 
clined in  purity  of  life  towards  its  close.  Abime- 
lech,  his  son  succeeded  him,  but  is  not  named  as 
judge.  He  cruelly  slew  Gideon's  sons  except 
Jotham  the  youngest,  _  who  _  spoke  the  beautiful 
parable  of  the  trees  against  him  (Judges  9:  7 — 21) 
and  cursed  Abimelech.  Abimelech  was  soon  after 
killed  in  battle  at  Thebez  by  a  woman,  who  threw 
a  millstone  down  on  his  neck. 

6.  Tola  lived  at  Mt.  Ephraim  and  judged 
Israel  twenty-three  years. 

7.  Jair,  a  native  of  Gilead,  east  of  the  Jordan, 
ruled  for  twenty-two  years. 

8.  Jephthath  delivered  Israel  from  the  Am- 
monites. The  elders  of  Israel  sent  for  Jephthah, 
WHO  lived  east  of  the  Jordan  and  prevailed  on  him 
to  become  their  leader.  He  defeated  the  Ammon- 
ites with  great  slaughter.  As  he  was  returning, 
he  made  (after  the  custom  of  his  times)  a  rash 
vow  —  to  make  the  first  person,  who  came  out 
to  meet  him  an  offering  to  the  Lord.  Alas  his 
own  daughter,  an  only  child,  was  the  first.  She 
was  permitted  to  wander  in  the  mountains  of 
Gilead  two  months  before  he  fulfilled  his  vow. 
The  tribe  of  Ephraim  quarreled  with  Jephthah, 
who  defeated  them  at  the  fords  of  the  Jordan, 
the   Ephraimites  being  discovered  by  their  pro- 

157 


BIBLE  HISTORY. 

nunciation  of  the  word  Shibboleth  (a  stream)  as 
sibboleth.  Jephthah  died  after  ruling  Israel 
seven  years. 

9.  Ibzan  judged  Israel  ten  j^ears. 

11.  Abdon  judged  Israel  eight  years. 

12.  Eli  was  the  next  judge.* 

13.  Samson  delivered  Israel  from  the  Philis- 
tines. He  was  the  son  of  Manoah,  who  lived  on 
the  borders  of  the  Philistine  country.  He  was 
a  Nazarite  from  birth  (that  is  he  practiced  total 
abstinence  from  strong  drink  and  also  led  a  life 
of  ceremonial  purity).  He  allowed  his  hair  to 
grow  long  as  an  outward  sign  of  his  strength 
and  of  his  being  a  Nazarite.  At  his  wedding  to 
a  Philistine  woman  he  proposed  a  riddle  (Judges 
14:  14),  offering  a  reward  for  its  answer.  The 
stupid  Philistines  treacherously  gained  the  an- 
swer to  it  from  his  wife.  Samson  became  so 
angry  at  their  treachery  that  he  slew  thirty  of 
the  Philistines  and  took  their  clothing  to  pay  the 
forfeit  of  the  riddle.  The  Philistines  then  in  re- 
venge took  his  wife  from  him.  Samson  then  tied 
three-hunderd  foxes,  two  and  two  with  a 
firebrand  at  their  tails  and  left  them  loose  in  the 
dry  wheat-fields  of  the  Philistines  setting  them  on 
fire  and  destroying  their  harvest.  They  in  re- 
turn burned  his  wife.  For  this  he  defeated  the 
Philistines  with  a  great  slaughter.  Samson  then 
took  refuge  in  the  top  of  the  rock  Etam.  The 
Philistines  went  up  to  capture  him,  his  own 
countrymen,  the  men  of  Judah,  treacherously  be- 
ing willing  to  give  him  up  to  them.  He  permit- 
ted 3000  of  them  to  come  up  and  bind  him  pro- 
vided they  would  not  fall  upon  him.  But  the 
Spirit  of  the  Lord  came  upon  him  and  he  broke 

*  Note.    See  the  life  of  Samuel  In  the  next  chap- 
ter. 

158 


BIBLE  HISTORY, 

the  cords  like  burnt  flax  and  with  the  jaw-bone 
of  an  ass  he  slew  a  thousand  of  them. 

He  judged  Israel  twenty  years.  He  then  went  to 
Gaza,  one  of  the  .Philistine  cities.  They  shut  the 
city-gates  expecting  to  catch  and  kill  him,  but  he 
carried  the  gates  away.  Then  he  fell  in  love  with 
Delilah,  whom  the  Philistines  bribed  to  find  out 
the  secret  of  his  wonderful  strength.  He  suffered 
himself  to  be  bound  three  times,  first  with  green 
withes,  then  with  new  ropes  and  last  by  having 
the  seven  locks  of  his  hair  woven  to  the  beam  of 
the  loom.  But  whenever  Delilah  shouted  that 
the  Philistines  were  upon  him,  he  burst  his  bonds. 
At  last,  after  her  repeated  requests,  he  told  her 
the  secret  of  his  strength  and  while  he  slept, 
she  cut  off  his  seven  locks  of  hair.  The  Philis- 
tines fell  upon  him  and,  as  he  had  lost  his  hair, 
which  was  the  outward  sign  of  his  great  strength, 
they  were  able  to  capture  him.  They  put  out  his 
eyes  and  made  him  do  slaves'  work,  grinding  in 
prison  at  Gaza.  But  his  hair  grew  again  and 
through  his  afflictions  his  spiritual  strength  also 
grew.  So  when  the  Philistines  held  a  great  feast 
in  honor  of  Dagon,  their  fish-god,  they  brought 
Samson  to  make  sport  for  them.  His  strength 
having  returned,  he  pulled  down  the  two  chief 
pillars  of  the  temples  and  thus  destroyed  more 
at  his  death  than  during  his  life. 

At  some  period  during  the  times  of  the 
Judges  occurred  the  beautiful  story  of  Ruth. 
Elimelech  of  Bethlehem  with  his  wife  Naomi  and 
their  sons  Mahlon  and  Chilion  were  driven  by 
famine  to  go  to  the  country  of  ^loab.  There  they 
all  died  except  Naomi.  She  afterward  returned 
to  Bethlehem  accompanied  by  Ruth,  her  daughter- 
in-law.  While  Orpah,  the  other  daughter-in-law, 
preferred  to  go  back  to  Moab  and  its  gods,  Ruth 
chose  to  cast  her  lot  with  the  God  of  the  Israelites. 
159 


BIBLE    HISTORY. 

They  came  to  Bethlehem  very  poor,  where  Ruth 
gleaned  in  the  fields  after  the  reapers  of  Boaz,  her 
rich  relative.  Ruth  then  appealed  to  Boaz  to  aid 
her  in  getting  the  estate  that  belonged  to  Naomi's 
family.  Boaz  consented  and  afterwards  married 
Ruth,  who  thus  became  the  ancestress  of  our 
Lord. 


Chapter  V. 

THE  MONARCHY. 
(1171—975  B.  C.) 

SECTION   I. 

THE  LIFE  OF  SAMUEL. 
(1  Sam.  1—16.) 

Samuel  is  the  link  between  the  j  udges  and  the 
kings.  He  was  also  the  first  of  the  prophets. 
Hannah  the  wife  of  Elkanah  had  long  prayed  for 
a  son,  vowing  to  dedicate  him  to  the  Lord.  God 
answered  their  prayers  and  she  called  his  name 
Samuel.  She  brought  him  to  the  tabernacle  at 
Shiloh,  where  Eli  was  high  priest  and  judge,  so 
as  to  give  him  to  the  Lord.  Eli's  sons,  who  aided 
in  the  temple,  had  terribly  sinned  so  that  God  in 
wrath  was  turned  against  them,  and  a  prophet 
was  sent  to  announce  to  them  the  destruction  of 
the  house  of  Eli,  because  he  restrained  not  his 
sons.  At  night  God  called  Samuel.  He,  suppos- 
ing it  was  Eli  calling,  replied  "Here  am  I",  and 
ran  to  Eli.  When  this  had  occurred  three  times, 
Eli  saw  that  God  was  speaking  to  him.  God  then 
told  Samuel  of  the  destruction  that  was  coming 
on  Eli's  house.  As  Samuel  opened  the  doors  of 
the  tabernacle  that  morning,  Eli  compelled  him  to 
tell  him  what  the  Lord  had  said.  This  was  ful- 
filled soon  after,  for  the  Israelites  were  defeated 
160 


BIBLE    HISTORY. 

by  the  Philistines  with  great  loss.  It  seems  that 
the  elders  of  Israel  had  called  for  the  ark  of  the 
Lord  to  be  brought  to  a  camp  so  as  to  secure  for 
them  a  victory.  It  had  been  brought  by  Hophni 
and  Phineas,  Eli's  wicked  sons.  When  the  Israel- 
ites were  defeated,  Hophni  and  Phineas  were 
slain  and  the  ark  of  the  Lord  was  captured  by 
the  Philistines,  Eli,  while  sitting  at  the  gate  of 
Shiloh,  heard  the  awful  news  and  fell  back  dead. 
He  had  judged  Israel  for  forty  years. 

The  ark  was  taken  by  the  Philistines  to  one 
of  their  cities  Ashdod  and  placed  in  the  temple 
of  their  god  Dagon  as  a  trophy.  But  their  idol 
was  found  fallen  on  the  ground  before  it  and  the 
people  of  Ashdod  were  smitten  with  disease  and 
death.  The  Ark  was  sent  to  other  cities  of  the 
Philistines  with  the  same  awful  results.  Finally, 
to  get  rid  of  it,  they  put  it  on  a  cart  in  which 
were  harnessed  two  oxen  and  sent  it  back  to  the 
Israelites.  It  at  last  found  a  resting-place  at 
Kirjath-Jearim,  northwest  of  Jerusalem,  until 
David  took  it  to  Jerusalem  many  years  later. 

After  the  Israelites  had  groaned  under  the 
oppression  of  the  Philistines  for  twenty  years, 
Samuel  called  them  to  repentance  at  ]\Iizpah,  a 
mountain  northwest  of  Jerusalem.  While  they 
were  offering  sacrifice  and  praying  to  God,  the 
Philistine  army  drew  near.  In  answer  to  their 
prayers,  a  violent  thunder  storm  came  up,  which 
led  to  the  utter  defeat  of  the  Philistines.  Samuel 
then  set  up  a  stone  "Ebenezer",  saying:  "Hitherto 
hath  the  Lord  helped  us." 

But  when  Samuel  grew  old,  the  desire  of  the 
people  was  for  a  king  to  rule  over  them.  Samuel 
was  displeased  at  this.  He  was  jealous  for  God's 
honor,  because  Israel  had  been  a  theocracy,  that  is 
a  nation  of  which  God  was  king.  But  God 
ordered  Samuel  to  grant  the  request  of  the  people. 

11  161 


BIBLE   HISTORY. 
SECTION  2. 

THE  REIGN  OF  SAUL. 

(1  Sam,  9—31.) 

Saul,  of  the  Tribe  of  Benjamin,  had  been  sent 
by  his  father  in  search  of  his  lost  asses.  He  came  to 
the  neighborhood  of  Ramah,  where  Samuel  lived. 
Saul's  servant  suggested  to  him  that  they  go  and 
inquire  of  Samuel,  where  the  asses  might  be 
found.  When  he  came  to  Samuel,  the  latter 
anointed  him  as  king,  as  he  had  been  ordered  to 
do  so  by  God.  Saul  then  returned  home.  This 
private  appointment  by  Samuel,  was  later  ratified 
publicly  by  the  people.  They  came  together  at 
Mizpah  to  choose  a  king.  Saul  was  chosen,  but 
at  first  could  not  be  found,  as  he  had  hidden  him- 
self. When  brought  forth  from  his  hiding  place, 
all  the  people  shouted  "God  save  the  king".  All 
received  him  as  king  except  a  few  sons  of  Belial. 
Saul,  having  thus  been  appointed  king,  awaited 
some  event  to  call  him  forth  publicly  as  king. 
It  came  when  Nahash,  the  Ammonite,  marched 
against  Jabesh-Gilead  at  the  eastern  end  of  the 
plain  of  Esdraelon.  The  men  of  that  city  ap- 
pealed to  Saul  for  help.  He  summoned  Israel  to 
a  general  uprising  and  he  found  himself  at  the 
head  of  6o,ooo  soldiers.  The  Israelites  thus  be- 
came united  under  him.  He  destroyed  the  Am- 
monites. Then  came  the  final  act  of  his  coro- 
nation. Samuel  at  Gilgal  solemnly  gave  up  the 
office  of  judge  though  he  still  retained  the  office 
of  prophet. 

The  next  year  the  Philistines  with  a  great 
army  made  an  attack  on  the  Israelites.  Saul 
gathered  an  army  of  3000  men  at  Michmash,  north 
of  Jerusalem.  Jonathan,  his  son  with  only  his 
armor-bearer  climbed  the  cliff  at  Michmash  and 
defeated  the  Philistines.     This  victory  roused  the 


BIBLE  History. 

Israelites  to  throw  off  the  yoke  of  the  Philistines 
BuTthe  Philistines  gathered  an  numense  army  at 

Mfchmash,  so  that  the  I^'-^^l^^^,^  ^^^.^f  ^.^^.^^^al 
hid  in  the  caves  and  tne  woods.  Saul  was  at 
Uigal  with  the  Israelite  army  waitmg  for  Sam- 
uel to  come  and  sacrifice.  As  Samuel  did  not 
come  Saul  offered  the  sacrifice.  He  had  just  end- 
eH  when  Samuel  appeared.  This  act  was  Saul  s 
first  great  sin,  as  he  had  no  right  to  sacrifice. 

The  victory  of  Saul  over  the  Philistines  xyas 
followed  by  other  victories  oyer  the  surrounding 
nations    as^Ioab  and  Edom.     Saul  was  ordered 
to  go  and  utterly  destroy  the  Amalekites       Ha^- 
ng^gathered  a  large  army,  he  pursued  them  with 
p   crreat  slaughter,  even  to  the  bounds  of  Egypt. 
hI  obeyed  the  command  to  put  all  to  death  ye 
spared  the  life  of  Agag    their  king  and  b rough 
back  the  best  of  the  cattle  to  G^lf  ^i  ,.^here  Saul 
orofessed  to  Samuel  that  he  had  fulfilled  God  s 
Command    to    destroy    all.     Samuel     asked     him 
ThTmeans  the  bleating  of  ^^he  sheep  and  the 
lowing  of  the  oxen  that  I  hear."     Saul  had    o  con- 
•f ess  his  guilt.     Samuel,  brushing  aside  Saul  s  fee- 
bk  excuses,  declared  that  for  this  his  second  grea 
sin  God  had  rejected  him.     Saul  pled  with  Samuel 
o  gain  fo?  him  God's  forgiveness  but  Samue    re- 
fusld.     As  Samuel  departed  Saul  laid  hold  of  his 
mantle    and.  as  the  mantle  rent,  Samuel  said  to 
Sm   "So   shall   the  Lord   rend  the  kmgdom   of 

'^^t/ God  tad 'rejected  Saul  as  1<-^| Jam-^ 
was  ordered  to  anoint  another  king  of  Israel.  He 
was  told  ?o  go  to  Bethlehem  and  to  anoint  one 
of  the  sons  of  Jesse.  To  prevent  Saul  from  sus- 
pecthig  hi  errand,  he  went  as  if  .he  were  going 
L  sacnfice,  and  invited  Jesse  to  Jom  him  Jesses 
seven  sons  were  made  to  pass  before  him,  but 
hly  were  all  rejected  of  God.  Jesse  then  sent 
163 


BIBLE    HISTORY. 

for  David,  the  youngest  son,  who  was  away  with 
his  flocks.  Him  Samuel  anointed.  Saul  after- 
wards became  melancholy  and  his  servants  per- 
suaded him  to  try  the  charms  of  music.  David 
was  called  to  play  the  harp  before  the  king. 

The  Philistines  again  rose  against  Saul.  They 
came  up  to  Ephes-dammim,  south-west  of  Jeru- 
salem, having  as  their  leader  a  great  giant  Goliath. 
He  was  nearly  eight  feet  tall.  He  challenged  the 
Israelites  forty  days  to  send  a  champion  to  meet 
him.  David,  whose  brothers  were  in  the  Israelite 
army,  happened  to  bring  them  food.  He  was 
moved  with  indignation  that  no  one  was  willing 
to  accept  the  challenge  of  Goliath,  and  offered  to 
go  and  fight  him.  When  Saul  reminded  him  of  his 
youth,  David  told  him  how  as  a  shepherd-boy,  he 
had  slain  a  lion  and  a  bear,  and  that  he  believed  that 
the  Lord,  who  delivered  him  from  them,  would 
deliver  him  from  the  hand  of  Goliath.  Saul  put 
on  David  his  armor,  but  David,  being  unused  to 
it,  took  it  off.  Taking  only  his  shepherd's  sling, 
he  picked  up  five  stones  from  the  brook  as  he 
crossed  it.  Goliath  ridiculed  him  as  he  ap-' 
proached.  David  replied  "Thou  comest  with  a 
sword  and  spear  but  I  come  in  the  name  of  the 
Lord  of  Hosts".  He  slung  one  of  the  stones  with 
his  sling  and  it  struck  Goliath's  forehead,  so  that 
he  fell  on  his  face  to  the  ground.^  David,  taking 
Goliath's  great  sword,  cut  off  his  head.  The 
Philistines,  seeing  their  great  champion  killed,  fled. 

David  was  honored  as  the  great  deliverer  of 
Israel.  Jonathan,  Saul's  son,  especially  loved 
David  as  his  own  soul.  The  Hebrew  women 
came  out  to  meet  the  conquerors,  singing,  "Saul 
hath  slain  his  thousands  and  David  his  ten 
thousands."  ^  That  made  Saul  jealous  and  from 
that  hour  his  heart  was  against  David.  On  the 
next  day  Saul  tv^ice  cast  his  spear  at  David  as  he 
164 


BIBLE    HISTORY. 

sat  at  the  royal  table,  but   David  escaped  harm 
David  married  Saul's  second  daughter  Michal. 

Saul  finally  told  Jonathan  and  his  servants 
to  kill  David.  Jonathan  however  remonstrated 
with  his  father  and  David  was  again  restored  to 
favor  but  it  was  only  for  a  short  time.  David's 
exploits  in  a  new  war  with  the  Philistines  led 
Saul  to  nearly  kill  him  with  a  spear.  Saul  set  a 
watch  around  David's  house,  but  Michal  saved  his 
life  by  letting  him  down  out  of  a  window.  David 
then  fled  to  Naioth.  Saul  sent  messengers  to  take 
him,  but  being  himself  carried  away  by  the  Spirit 
of  God,  Saul  prophesied  with  the  sons  of  the 
prophets. 

Jonathan  agreed  with  David  to  test  his  father 
so  as  to  see  whether  David's  life  was  safe  at 
court.  He  then  gave  the  signal  agreed  upon  to 
David.  He  shot  three  arrows  in  a  field  and  said 
to  the  lad  who  went  after  them  "The  arrows  are 
beyond  thee".  This  was  a  sign  to  David  that 
Saul  was  bitter  against  him.  Jonathan  then  came 
to  David.  They  there  wept  and  kissed  each  other, 
pledging  true  and  lasting  friendship  to  each  other. 

From  that  time  David  found  himself  an  exile, 
hunted  by  Saul  like  a  partridge  on  the  mountains. 
He  went  to  Nob,  where  Abimelech,  the  high 
priest,  lived,  together  with  a  colony  of  priests. 
David  persuaded  him  to  give  him  five  loaves  of 
the  shewbread,  which  only  the  priests  were  al- 
lowed to  eat.  The  high  priest  also  gave  him 
Goliath's  sword.  This  kindness  to  David  was 
witnessed  by  Doeg,  the  Edomite,  who  reported 
it  to  Saul,  He  ordered  all  the  priests  at  Nob  to 
be  slain,  only  Abiather  escaping  to  David. 

From   Nob   David  fled  to   Gath   in   Philistia 

where  Achish  ruled.       To  save  his  life  from  the 

Philistines,  David  feigned  madness  and  scrabbled 

at  the  gate.     Cast  out  by  Saul  and  by  the  Philis- 

165 


BIBLE    HISTORY. 

tines,  David  found  a  refuge  at  the  cave  of  Adul- 
(am.  To  him  fled  all  who  were  in  distress,  to  the 
aumber  of  four  hundred.  David  then  sent  his 
parents  to  Moab  for  safety  from  Saul,  —  his 
brethren  having  joined  his  band.  Gad  the  prophet 
came  to  him  with  eleven  Gaddites,  who  swam,  the 
Jordan  to  reach  him.  So  David  had  a  prophet, 
Gad,  and  a  priest,  Abiather,  with  him,  while  Saul 
had  neither  prophet  nor  priest.  David  then  fled 
to  Keilah,  but  on  account  of  the  treachery  of  the 
men  of  Keilah,  he  fled  to  the  wood  of  Ziph. 
There  he  met  Jonathan  for  the  last  time.  Jona- 
than foretold  that  he  would  be  king  and  they  re- 
newed their  covenant  to  be  faithful  to  each  other. 

David  then  fled  to  Maon,  where  Saul's  pur- 
suit of  him  was  so  close  that  he  would  hard- 
ly have  escaped  had  not  an  invasion  of  the  Philis- 
tines called  Saul  away.  When  Saul  came  back, 
David  and  his  men  were  hid  in  the  cave  at  Engedi, 
in  southeastern  Palestine.  Saul  entered  the  cave. 
David's  men  urged  him  to  kill  Saul,  but  David 
would  not  raise  a  hand  against  him  because  he 
was  the  Lord's  anointed.  David  cut  off  the 
skirt  of  Saul's  robe.  Afterward  he  followed  Saul 
at  a  distance  showing  him  the  part  of  his  skirt 
as  a  proof  that  he  did  not  want  to  kill  him  as 
Saul  had  supposed.  David  made  a  pathetic  ap- 
peal, protesting  that  he  had  done  him  no  wrong. 
Saul  burst  into  tears  and  acknowledged  his  sin 
against  David,  even  prophesying  that  David 
would  become  king  and  made  him  swear  that  he 
would  not  cut  off  his  name  and  house.  Saul  then 
gave  up  pursuing  David. 

Meanwhile  Samuel  died.  Then  David  went 
southward  to  the  wilderness  of  Paran,  where 
Nabal,  a  wealthv  farmer,  lived.  At  the  tjme  of 
sheepshearing.  David  asked  him  for  a  contribution 
of  food  which  Nabal  contemptuously  refused. 
166 


BIBLE   HISTORY. 

David  was  about  to  take  revenge,  when  Abigail, 
Nabal's  wife,  came  to  him  with  presents,  which 
moUified  David.  Ten  days  after  Nabal  died,  and 
David   later   married   Abigail. 

Saul's  evil  spirit  again  laid  hold  on  him  and 
he  pursued  David  with  3000  men  led  by  Abner. 
David  came  upon  Saul  sleeping  in  a  trench.  But 
he  would  not  kill  him,  though  he  took  the  spear 
and  cruse  of  water  that  were  beside  Saul's  pillow. 
This  David  afterward  showed  to  Saul  to  prove 
that  he  had  again  spared  his  life.  Saul  again 
acknowledged  his  guilt  in  pursuing  David  and 
went  home.  David  then  went  again  to  Achish, 
king  of  Gath,  who  gave  him  Ziklag  for  his  resi- 
dence. When  Achish  went  up  to  fight  against 
Saul,  David  as  his  ally  was  to  have  gone  along 
to  aid  him,  but  a  Providence  prevented  him  from 
being  thus  drawn  into  a  war  against  his  own 
people. 

Meanwhile  Saul's  death  occurred:  Forsaken 
of  God,  Saul  was  in  despair.  His  army  was  at 
Mt.  Gilboa  in  the  eastern  part  of  the  plain  of 
Esdraelon.  The  Philistines  were  encamped 
against  him  west  of  this.  Saul  in  his  extremity, 
went  disguised  to  the  witch  of  Endor  and  asked 
her  to  bring  up  Samuel.  She  professed  to  see 
Samuel  rising  from  the  dead,  who  foretold  Saul's 
death,  at  which  news  Saul  fell  prostrated  on  the 
earth  through  fear  and  exhaustion.  The  next 
day  Saul's  three  sons,  Jonathan  among  them, 
were  killed  in  battle.  Saul,  mortally  wounded 
by  the  Philistine  archers,  begged  his  armor- 
bearer  to  kill  him.  As  he  refused,  he  fell  on  his 
own  sword,  and  thus  died.  The  bodies  of  Saul 
and  his  sons  were  treated  with  great  indignities 
by  the  Philistines,  but  the  men  of  Jabesh-Gilead, 
who  remembered  Saul's  deliverance  of  them, 
took  them  to  Jabesh-Gilead  and  burnt  them. 
167 


BIBLE    HISTORY. 

David,  when  the  news  of  Saul's  death  came  to 
him,  burst  forth  into  the  exquisite  eulogy, 
(2   Samuel,  chapter   i). 

SECTION   3. 

THE  REIGN  OF  DAVID. 

(2  Sam— 1  Kings  1.) 

As  Saul  was  dead  David  publicly  assumed 
the  position  of  king,  although  Abner,  Saul's 
general  set  up  Ishbosheth,  Saul's  son,  as  king  at 
Mahanaim  east  of  the  Jordan.  David  made 
Hebron  in  southern  Palestine  his  capital.  Thus 
there  was  a  division  in  the  kingdom,  but  David 
gained  continually  and  Ishbosheth  lost  until  finally 
Abner  went  over  to  David's  side.  But  Joab, 
David's  general,  jealous  of  Abner,  murdered  him 
at  the  gate  of  Hebron,  because  Abner  had  killed 
Joab's  brother  Asahel  in  battle.  David  mourned 
for  Abner.  Ishbosheth  was  soon  after  slain  by 
two  of  his  captains.  The  only  representative  re- 
maining of  Saul's  family  was  Mephibosheth, 
Jonathan's  son  who  was  lame.  David  cared  for 
him  as  a  prince  at  him  own  table  as  he  had  cove- 
nanted with  Jonathan  to  do. 

All  the  twelve  tribes  now  acknowledged 
David  as  king  and  he  was  publicly  anointed  king 
at  Hebron.  Having  become  great  with  an  army 
of  337,000  men  beside  the  tribe  of  Issachar,  he 
determined  to  have  a  capital  for  his  nation.  He 
therefore  sent  Joab  to  attack  Salem  (Jerusalem) 
which  the  Jebusites  still  held.  Joab's  bravery 
in  scaling  the  wall  led  David  to  make  him  chief- 
captain  of  his  army.  David,  having  made  Jeru- 
salem his  capital,  ordered  the  ark  of  God  to  be 
brought  from  Kirjath-Jearim  to  Jerusalem.  As 
it  shook  on  the  oxcart,  Uzzah,  fearing  it  might 
fall,  touched  it  and  was  punished  with  death. 
168 


BIBLE    HISTORY. 


The  ark  was  therefore  not  brought  any  farther, 
but  was  left  at  the  house  of  Obed-Edom  for 
three  months,  who  was  greatly  blessed  by  its 
presence.  Then  it  was  taken  to  Jerusalem  m 
solemn  procession,  David  dancing  for  joy  before 
the  ark. 

David  desired  to  build  a  temple  to  the  Lord, 
but  God  through  Nathan,  the  prophet,  told  him 
that  his  son  should  build  it.  David  hav- 
ing thus  established  the  worship  of  God  was 
greatly  blessed.  His  kingdom  was  enlarged  until 
it  reached  far  east  to  the  Euphrates  river. 

But  David's  prosperity  proved  a  snare.  He 
was  tempted  to  adultery  with  Bathsheba.  Be- 
cause of  this,  sorrow  came  to  his  home.  Nathan 
the  prophet,  by  telling  the  exquisite  parable  of 
the  ewe-lamb  (2  Sam.  12:  i— 14)  denounced  his 
sin  and  told  David  that  as  a  punishment  the 
sword  would  never  depart  from  his  house.  David 
confessed  his  sin  before  God  in  the  wonderful 
fifty-first  Psalm.  But  his  repentance  did  not  save 
him  from  the  awful  consequences  of  his  sin. 
From  that  day  increasing  trouble  came  to  his 
house.  Absalom,  his  oldest  son,  slew  his  brother 
Amnon.  David's  wrath  against  Absalom  com- 
pelled him  to  flee  to  Geshur  where  he  remained 
three  years.  Then  at  Joab's  request  David  again 
permitted  Absalom  to  return  to  Jerusalem.  There 
for  two  years  Absalom  ingratiated  himself  into 
the  hearts  of  the  people,  until  the  people  were 
ripe  for  rebellion  against  David. 

When  David  heard  of  Absalom's  rebellion, 
he  fled  from  Jerusalem  eastward  over  the  Mount 
of  Olives  weeping  as  she  went.  From  there  he 
sent  Hushai,  his  faithful  counsellor  back  to 
Absalom,  to  pretend  to  be  his  friend  and  yet  try 
to  defeat  his  plans.  Shimei,  a  member  of  Saul  s 
169 


BIBLE    HISTORY. 

house  cursed  David  as  he  fled,  throwing  stones  at 
him.  David  crossed  the  Jordan  and  took  refuge 
with  Barzillai.  Meanwhile  Absalom  had  entered 
Jerusalem.  Ahithophel,  his  counsellor,  urged  him 
lo  Hasten  and  attack  David  before  he  could  gather 
his  army  together.  But  Hushai  appealed  to 
Absalom's  pride,  that  if  he  waited,  he  could  go 
out  against  David  with  greater  splendor.  Absa- 
lom accepted  Hushai's  advice  which  led  to  his 
ruin.  Ahithophel  at  once  gave  up  the  cause  and 
went  out  and  hanged  himself. 

Absalom,  after  waiting  to  be  anointed  as 
king,  went  out  after  his  father  with  an  army. 
At  Mt.  Gilead,  David's  army,  under  his  three 
generals,  Joab,  Abishai  and  Ittai,  met  Absalom's 
army.  David  at  their  request,  remained  at  Ma- 
hanaim,  but  he  gave  commandment  to  them  to 
deal  gently  with  Absalom.  Absalom's  army  was 
overthrown  with  a  loss  of  20,000  men.  As  Absa- 
lom fled,  riding  on  a  mule,  the  branches  of  an 
oak  caught  his  luxuriant  hair.  His  ass  went  out 
from  under  him  leaving  him  hanging  there. 
Joab,  coming  along,  thrust  three  javelins  through 
his  heart.  He  then  sent  word  to  David,  who  was 
waiting  at  the  gate  of  Mahanaim  for  news.  When 
David  learned  of  the  death  of  Absalom  he  went 
up  to  the  chamber  over  the  gate  wailing  with 
breaking  heart,  "O  Absalom,  my  son  Absalom, 
would  God  I  had  died  for  thee".  After  this  vic- 
tory, the   Israelites  gradually  returned  to  David. 

In  David's  last  years  Adonijah,  his  son,  tried  to 
cause  another  rebellion  like  Absalom's.  But  David 
quickly  had  Solomon,  his  son,  crowned,  and  the 
rebellion  collapsed.  Just  before  he  died,  David 
sent  for  Solomon  and  charged  him  to  keep  God's 
laws.  He  was  buried  at  Jerusalem  after  reigning 
forty  years. 

170 


BIBLE    HISTORY. 
SECTION    4, 

THE  REIGN  OF  SOLOMON. 
(1  Kings  1—12.) 

Solomon's  reign  marks  the  climax  of  Israels 
prosperity.  Like  Saul  ^nd  his  father,  Solomon 
reigned  for  forty  years.  On  account  of  the  great- 
ness of  his  kingdom,  Solomon  began  living  in 
great  magnificence,  his  throne  being  of  ivory  and 
gold.  Solomon  was  also  a  literary  genius.  He 
spoke  3000  proverbs.  He  was  also  a  great  builder. 
He  built  the  temple,  the  palace  at  Jerusalem  and 
the  wall  around  Jerusalem. 

David  had  collected  materials  for  the  building 
of  the  temple.  Hiram,  king  of  Tyre  aided  Solo- 
mon to  build  it.  Cedars  and  fir-trees  were  floated 
from  Tyre  to  Joppa  and  taken  to  Jerusalem.  So 
carefully  were  all  the  materials  prepared  that  no 
sound  of  ax  or  hammer  was  heard  in  the  building. 
The  arrangement  of  the  temple  was  the  same  as 
that  of  the  tabernacle  only  double  its  size  in  each 
part.  (See  chapter  III,  section  5).  But  a 
larger  court  was  laid  out  around  the  building, 
which  was  divided  into  two  parts,  the  inner  being 
the  court  of  the  priests,  the  outer,  the  court  of  thf^ 
Gentiles.  Solomon  built  the  temple  in  seven  and 
a  half  years  and  dedicated  it  at  the  feast^  of  the 
tabernacles  1005  B.  C.  During  the  dedication,  the 
Shekinah,  or  cloud  of  God's  presence,  came  down 
as  the  sign  that  God  accepted  the  temple.  Solo^ 
mon,  from  a  great  platform  of  brass,  offered  the 
prayer  of  dedication  (i  Kings  8:  12 — 66).  Fire 
came  down  from  heaven  and  consumed  the  offer- 
ing. Four  years  later  Solomon  completed  hi? 
palace.  He  also  had  a  summer  palace  at  Lebanon 
in  the  north  and  a  park  south  of  Jerusalem  in 
which  are  laid  the  scenes  of  the  Song  of  Solomon. 

His  ships  went  as  far  west  as  Tarshish 
171 


BIBLE   HISTORY. 

(Spain?)  and  east  to  India.  His  fame  became  so 
great  that  the  Queen  of  Sheba  came  from  the 
south  to  see  his  glory  and  try  his  wisdom  with 
hard  questions.  But  she  confessed  that  the  half 
haa  not  been  told  her. 

But  Solomon's  prosperity  proved  dangerous. 
Like  all  oriental  kings,  he  thought  that  polygamy 
was  necessary  to  magnificence.  With  polygamy 
came  idolatry  as  he  married  into  heathen  royal 
families.  These  things  only  brought  new  troubles. 
Some  of  the  tributary  kingdoms  rebelled. 
Jeroboam  a  member  of  the  rival  tribe  of  Ephraim, 
was  anointed  by  the  prophet  Ahijah  to  be  the 
next  king.  The  old  jealousy  between  the  tribes 
of  Ephraim  and  Judah  threatened  to  break  out 
again  as  Jeroboam  belonged  to  the  former  and 
Solomon  to  the  latter.  It  has  been  supposed 
that  the  book  of  Ecclesiastes  marks  the  return 
of  Solomon  to  God  in  his  later  years  after  having 
learned  the  vanity  of  things  earthly.  Solomon 
died  and  was  succeeded  by  his  son  Rehoboam. 


Chapter  VL 

THE  DIVIDED   KINGDOM. 
(795-586  B.  C.) 

SECTION   I. 

INTRODUCTORY. 

The  storm,  that  was  brewing  before  Solomon 
died,  broke  out  after  his  death.  At  the  national 
convention  at  Shechem,  the  tribe  of  Ephraim 
leading  the  northern  tribes,  asked  that  the  op- 
pression under  Solomon  be  made  lighter.  Re- 
hoboam lacked  discretion.  Instead  of  listening 
172 


BIBLE    HISTORY. 

to  his  older  counsellors  he  was  guided  by  his 
young  men.  Instead  of  trying  to  pacify  those 
tribes,  he  threatened  them  by  saying  "Aly  father 
chastised  you  with  whips,  but  I  will  chastise  you 
with  scorpions".  At  once  Ephraim  raised  the  cry 
of  revolt  "To  your  tents  O  Israel".  Rehoboam 
was  almost  mobbed  but  escaped  to  Jerusalem. 
Jeroboam,  who  had  been  brought  back  from 
Egypt,  whither  he  had  fled  from  Solomon,  was 
made  king  of  the  ten  northern  tribes.  His  king- 
dom was  known  as  the  kingdom  of  Israel,  while 
the  two  southern  tribes,  Judah  and  Benjamin,  un- 
der Rehoboam  were  called  the  kingdom  of  Judah. 

Rehoboam  called  out  his  men  of  war,  180,000 
to  quell  the  rebellion  of  Jeroboam.  There  was 
danger  of  an  awful  civil  war.  But  the  prophet 
forbade  it.  Henceforth  the  two  kingdoms,  Israel 
on  the  north  and  Judah  in  the  south  lived  side 
by  side  for  about  200  years  (915  — 721  B.  C). 
Then  the  northern  kingdom  was  destroyed  by  the 
Assyrians.  The  southern  kingdom  continued 
about  150  years  longer  (721 — 586  B.  C).  For 
sixty  years  there  was  hostility  between  the  two 
kingdoms  as  the  southern  kingdom  hoped  again 
to  get  control  of  the  northern  kingdom.  Aftef 
that  they  came  to  a  close  alliance  owing  to  the 
intermarriage  of  the  ruling  families  by  Jehosaphat. 
This  alliance  lasted  for  forty  years  till  Jehu's 
time.  Then  each  kingdom  gradually  fell,  owing 
to  its  wickedness  and  to  the  increasing  power  of 
neighboring  kingdoms  of  Assyria  and  Babylon. 

The  history  of  this  period  divides  itself  into 
three  parts : 

I  St.  The  age  of  Elijah. 

2nd.  The   age   of   Elisha. 

3rd.  The  fall  of  the  northern  kingdom* 

*  Note.    The  list  of  the  kings  is  as  follows:    Ol 
173 


BIBLE    HISTORY. 

In  all  there  were  nineteen  kings  of  Israel  in 
215  years  in  nine  dynasties,  and  twenty  of  Judah 
in  351  years,  all  of  one  dynasty,  the  line  of  David. 

SECTION  I. 

THE  AGE  OF  ELIJAH. 
(1  Kings  13—2  Kings  2.) 

Rehoboam  reigned  over  Judah  for  seventeen 
years,  Jeroboam  reigned  over  the  northern  king- 
dom twenty-two  years.  Jeroboam  has  come  down 
to  us  in  Old  Testament  history  as  the  man 
"who  made  Israel  to  sin".  To  prevent  his  people 
from  going  to  Jerusalem  to  worship  in  the  temple 
and  thus  being  weaned  away  from  allegiance  to 
him,  he  set  up  two  golden  calves,  one  in  the 
southern  part  of  his  kingdom  at  Bethel,  the  other 
in  the  far  north-east  at  Dan.  For  this  he  was 
cursed  by  God,  and  cast  out,  his  hand  was  tempo- 
rarily withered  and  his  son  soon  died,  to  be 
followed  by  himself. 

The  first  important  king  of  Israel  was  Ahab, 
the  seventh  king.  He  introduced  a  worse  idola- 
try than  Jeroboam's  —  the  worship  of  the  Phoeni- 
cian gods,  Baal,  the  sun-god  and  Astarte,  the 
moon-god  with  all  their  immoral  rites  performed 
under  the  guise  of  religion.  The  priests  of  Baal, 
450  in  number,  together  with  400  of  the  prophets 
of  the  groves  were  fed  at  the  table  of  Jezebel,  the 
wife  of  Ahab.  The  prophets  of  God  were  put  to 
death  except  a  hundred,  who  were  hid  in  a  cave 
and  fed  by  Obadiah  Ahab's  governor.     So  great 

Judah:  Rehoboam,  Abijah,  Asa,  Jehosaphat,  Jeho- 
ram  Ahaziah,  Athaliah  (a  queen),  Joash,  Amaziah, 
Uzziah,  Jotham,  Ahaz,  Hezekiah,  Manasseh,  Anion, 
Josiah,  Jehoahaz,  Jehoikim,  Jehoiachin  and  Zedekiah. 
The  kings  of  Israel  were:  Jeroboam,  Nadab,  Baasha, 
Elah,  Ziniri,  Omri,  Ahab,  Ahaziah,  Jelioram,  Jehu, 
Jehoahaz,  Jehoash,  Jerobeam  II,  Zachariah,  Shallum, 
Menahem,  Pekahiah,  Pekah  and  Hoshea. 
174 


BIBLE    HISTORY. 

was  the  declension  in  piety,  that  only  about  7000 
were  left,  who  had  not  bowed  the  knee  to  Baal. 

In  the  tenth  year  of  Ahab's  reign,  Elijah,  the 
prophet  appears.  He  was  from  Gilead,  the  coun- 
try east  of  the  Jordan  and  first  appears  at  the 
brook  Cherith  near  Jericho,  where,  hidden  from 
Ahab,  he  was  fed  by  ravens  until  the  brook  dried 
up.  Then  he  was  sent  far  to  the  north-west  to 
the  heathen  city  of  Zidon,  where  he  miraculously 
replenished  the  poor  widow's  last  handful  of 
meal  and  last  drop  of  oil  and  recalled  her  son  to 
life. 

After  the  great  drought,  sent  by  God  on 
Israel  because  of  its  sin,  had  lasted  three  and  a 
half  years,  God  bade  Elijah  show  himself  to 
Ahab.  He  challenged  Ahab  to  a  contest  between 
the  two  religions.  This  took  place  at  Mt.  Carniel 
on  the  west  coast  of  Palestine.  There  were  450 
prophets  of  Baal  in  the  one  side  and  only  Elijah 
on  the  other.  Elijah  gave  them  the  first  chance. 
They  tried  to  call  down  fire  from  heaven  on  their 
bullock  laid  on  the  altar.  This  they  did  all  day 
till  the  hour  of  evening  sacrifice  (about  3  P  M). 
But  no  fire  appeared,  their  god  did  not  answer. 
Then  Elijah  began  to  prepare  for  his  offering. 
He  took  water  and  poured  it  on  the  bullock  laid 
on  his  altar  and  prayed  and  lo,  fire  came  from 
heaven  and  burned  up  the  altar  and  the  water  as 
well  as  the  bullock.  Elijah's  God  had  conquered. 
He  then  took  the  prophets  of  Baal  down  the 
mountain  to  the  brook  Kishon  and  there  put 
them  all  to  death.  Elijah  then  returned  to  the 
top  of  Carmel  and  agonized  in  prayer  for  rain. 
He  sent  his  servant  to  the  top  of  the  mountain 
seven  times,  and  the  seventh  time  when  he  re- 
turned he  told  Elijah  that  he  saw  a  cloud  as  big 
as  a  man's  hand.  Elijah  then  warned  Ahab  of 
175 


BIBLE    HISTORY. 

the  great  rain  that  was  about  to  come.  And  as 
Ahab  hastened  eastward  to  his  capital  Jezreel, 
sixteen  miles  away,  Elijah  ran  before  his  chariot. 
As  they  went  the  rain  flooded  the  plain  of 
Esdraelon  over  which  they  traveled. 

But  though  Elijah  had  destroyed  the  priests  of 
Baal,  Jezebel,their  patron,  rose  against  Elijah  and 
he  fled  to  the  far  south  At  Beersheba  under  a 
juniper  tree  he  was  so  discouraged  that  he  prayed 
the  Lord  to  take  his  life.  But  God  cheered  him 
by  sending  him  an  angel  and  food.  He  then  went 
to  Mt.  Horeb  where  he  spent  forty  days.  There 
God  revealed  Himself  to  him  not  in  the  wind  or 
the  earthquake  or  fire  but  in  connection  with  the 
still  small  voice.  As  he  stood  forth  to  receive 
God's  message,  God  told  him  to  go  and  anoint 
Elisha  to  be  prophet  in  his  stead,  also  to  anoint 
Jehu  as  king  of  Israel  in  Ahab's  place,  and  Hazael 
to  be  king  over  Syria,  the  kingdom  northeast  of 
Israel. 

Ahab  greatly  desired  to  get  possession  of  the 
vineyard  of  Naboth  at  Jezreel,  His  wife  formed 
a  plot  with  the  elders  and  brought  charges  against 
Naboth^  so  that  he  was  stoned  to  death.  Ahab 
thus  gained  possession  of  the  vineyard.  But  just 
as  he  was  about  taking  it,  Elijah  appeared  and 
cursed  Ahab  and  Jezebel  and  their  family  because 
of  their  sin. 

Ahab  was  killed  in  battle  with  Benhadad, 
king  of  Syria.  Meanwhile  Elijah  had  thrown 
his  prophet's  mantle  over  Elisha  as  he  was  plough- 
ing in  the  field  with  twelve  yoke  of  oxen,  thus 
making  him  successor  as  prophet.  Finally  as 
Elijah  and  Elisha  were  walking  together,  Elijah 
prophesied  that  he  would  be  taken  to  heaven.  _  He 
asked  Elisha  if  he  had  a  request  to  make.  Elisha 
asked  for  a  double  portion  of  his  spirit.  They 
176 


BIBLE    HISTORY. 

passed  over  Jordan  on  dry  land.  Elijah  was 
suddenly  caught  up  to  heaven  in  a  whirlwind  of 
fire,  letting,  however,  his  mantle  fall  on  Elisha 
as  a  pledge  that  his  request  was  granted.    " 

SECTION  2. 

THE  PERIOD  OF  ELISHA. 

(2  Kings  2—9.) 

Three  kings  appear  prominently  in  this  period, 
Jehu  in  the  northern  kingdom,  and  Jehosaphat 
and  Joash  in  the  southern.  Jehosaphat  became 
king  when  Ahab  was  on  the  throne.  He  was  a 
pious  king  and  Judah  prospered  under  his  rule. 
But  unfortunately  he  was  led  to  make  an  unholy 
alliance  with  the  idolatrous  Ahab  against  Syria, 
who  defeated  them.  Then  the  Moabites  and  Am- 
monites rose  against  his  authority  but  he  defeated 
them.  He  attempted  to  revive  the  great  foreign 
commerce  that  Solomon  had  had  with  the  far  east 
through  the  Red  Sea.  But  his  ships  were 
wrecked  at  Ezion-Geber  on  the  eastern  arm  of 
the  Red  Sea. 

Jehoram  was  the  second  king  of  Israel  after 
Ahab.  Elisha  made  his  public  appearance  during 
his  reign.  As  Elisha  returned  from  the 
acsension  of  Elijah  he  was  mocked  by  the  children 
at  Bethel  and  two  bears  came  out  of  the  wood 
ana  ate  up  forty-two  of  them.  Elisha,  during  a 
famine  multiplied  the  widow's  oil  and  raised  the 
sen  of  the  Shunamite  woman  and  saved  the  sons 
of  the  prophets  from  being  poisoned  by  the  deadly 
pottage. 

Naaman,  a  general  of  Damascus,  learning 
through  a  captive  maid  of  Israel  that  there  was  a 
prophet  in  Israel  who  could  heal  leprosy,  came  to 
Elisha.  Elisha  told  him  to  go  to  the  river  Jordan  and 
wash  himself  seven  times.     Naaman  became  very 

12  177 


BIBLE   HISTORY. 

angry  because  Elisha  did  not  honor  him  by  com- 
ing out  and  speaking  to  him  personally.  He  at 
first  refused  to  go  to  the  Jordan,  saying  "Are  not 
Abana  and  Pharpar,  rivers  of  Damascus,  better 
than  all  the  waters  of  Israel".  But  urged  by  his 
servants  he  went  to  the  Jordan,  bathed  and  came 
back  to  Elisha,  healed.  Elisha's  servant  Gehazi, 
for  taking  a  gift  from  Naaman  after  Elisha  had 
refused  it,  was  cursed  with  leprosy. 

Benhadad,  king  of  Syria,  when  he  learned 
that  through  Elisha,  his  secret  plans  were  made 
known  to  king  Jehoram,  sent  an  army  to  capture 
Elisha.  It  found  him  at  Dothan.  When  Elisha's 
servant  saw  this  army  surrounding  them,  he 
was  greatly  frightened.  But  Elisha  opened  his 
eyes  and  he  saw  the  mountains  full  of  chariots 
and  horsemen,  the  angels  of  God.  Elisha  then  led 
the  Syrian  host  blinded  to  his  king. 

Jehu  was  the  next  king  to  Jehoram.  Having 
been  anointed  king  of  Israel  he  drove  furiously  to 
Jezreel.  There  he  met  Jehoram  at  the  site  of 
Naboth's  vineyard  and  slew  him  casting  his  body 
to  the  dogs.  Jezebel,  his  wicked  mother,  was 
thrown  to  Jehu  by  her  servants  and  the  dogs 
ate  her  body.  Jehu  had  Ahab's  seventy  sons  put 
to  death,  thus  destroying  Ahab's  dynasty.  Thus 
Elijah's  prophecy  was  fulfilled. 

On  his  way  to  Samaria,  Jehu  met  Jonadab, 
the  founder  of  the  Rechabite  sect,  who  still  re- 
mained true  to  God  and  who  believed  in  total 
abstinence'  from  liquor.  Jehu  took  Jonadab  up 
into  his  chariot  to  show  him  his  zeal  for  the 
Lord.  Jehu  then  invited  the  worshipers  of  Baal 
to  a  great  feast  and  put  them  all  to  death.  He 
destroyed  idolatry  and  reigned  twenty-eight  years. 
But  toward  last  he  inclined  toward  idolatry  and 
God  sent  Hazael,  king  of  Syria,  to  punish  him  by 
overrunning  his  country. 
178 


BIBLE   HISTORY. 

While  the  kingdom  of  Israel  so  rapidly  went 
into  idolatry,  the  kingdom  of  Judah  became  idola- 
trous more  slowly.  This  was  due  to  the  fact  that 
it  had  the  temple,  where  the  worship  of  the  true 
God  was  preserved.  Still  idolatry  entered. 
Ahaziah  the  sixth  king  of  Judah  married  Athaliah 
the  daughter  of  Ahab  and  a  rival  of  Jezebel  in 
wickedness.  The  worship  of  Baal  and  Astarte 
was  introduced.  On  the  death  of  Ahaziah, 
Athaliah  assumed  the  throne  reigning  six  years. 
She  had  all  the  royal  family  put  to  death  except 
Joash,  a  babe,  who  was  hidden  by  his  aunt,  the 
wife  of  Jehoiada  the  high  priest.  When  Joash 
was  seven  years  old  the  priests  and  the  Levites 
rose  against  Athaliah  and  put  her  to  death.  They 
then  placed  Joash,  though  a  boy  on  the  throne. 
For  twenty  three  years  under  the  pious  influence 
of  Johoiada,  he  remained  true  to  God.  But  later 
idolatry  was  introduced  again  by  the  princes  of 
Judah,  who  persecuted  the  prophets,  stoning 
Zachariah,  Jehoiada's  son  to  death  between  the  al- 
tar and  the  temple. 

SECTION  3. 

THE     DECLINE     OF     THE      NORTHERN 

KINGDOM. 

(2  Kings  10—15.) 

Under  Jehu  the  northern  kingdom  under- 
mined by  idolatry,  began  to  prosper  again  and  it 
reached  its  climax  later  under  Jeroboam  II,  the 
thirteenth  king,  who  reigned  longer  tnan  any  other 
king  of  Israel,  forty  one  years.  During  his  reign 
the  Minor  Prophets  began  to  appear.  Jonah, 
who  tried  to  disobey  God's  command  to  go  to 
Nineveh,  was  swallowed  by  a  fish,  and  then  mi- 
raculously delivered.  He  went  to  Nineveh, 
warned  it  of  its  impending  destruction.  But  it 
179 


BIBLE   HISTORY. 

repented  and  was  saved.  King  after  king 
follow  each  other  in  rapid  succession  in  the 
northern  kingdom.  All  the  while  the  great  empire 
of  Assyria  was  becoming  greater  in  the  east,  pre- 
paring to  destroy  Israel.  It  was  now  too  late 
to  save  the  northern  kingdom.  It  had  rotted  un- 
der its  idolatry.  God's  favor  had  been  lost. 
The  Assyrian  came  down  like  a  wolf  on  the  fold. 
First  the  tribes  east  of  the  Jordan  had  been  car- 
ried away  captive,  Reuben,  Gad  and  the  half 
tribe  of  Manasseh  by  Tiglath  Pileser.  Shal- 
maneser  IV.  made  the  northern  kingdom  tribu- 
tary. And  when  Hoshea,  the  last  king  refused  to 
pay  tribute,  Shalmaneser  threw  him  into  prison 
and  besieged  Samaria  for  three  years.  During 
that  time  Shalmaneser  died  and  his  successor 
Sargon  carried  Israel  away  captive  to  Mesopota- 
mia and  colonized  northern  Palestine  with  other 
races.  The  ten  tribes  were  so  completely  blotted 
out  that  they  have  never  been  certainly  found. 
So  it  is  with  those  that  forget  God. 

SECTION   4. 

HISTORY  OF  THE  SOUTHERN  KINGDOM. 
(2  Kings  15—25.) 

The  southern  kingdom  lasted  about  140  years 
longer  than  the  northern  kingdom.  During  the 
period  of  the  northern  kingdom,  Judah  had  a  few 
good  kings.  But  it  was  during  its  later  history, 
especially  the  reign  of  Hezekiah  and  Josiah,  that 
its  piety  shone. 

Hezekiah's  father,  Ahaz,  had  been  a  wicked 
king,  subject  to  Assyria.  He  had  cut  into  pieces 
the  sacred  vessels  of  the  temple  and  sent  them  to 
Assyria.  He  closed  the  temple  and  allowed 
heathen  altars  to  be  set  up  in  the  streets  of  Je- 
180 


BIBLE    HISTORY. 

fusalem.     He  himself  set  up  an  altaf  patterned  af- 
ter one  at  Damascus. 

But  this  king  had  a  good  son,  Hezekiah,  who 
changed  everything  in  the  first  year  of  his  reign. 
He  reopened  the  temple  and  kept  the  passover 
again.  He  so  zealously  destroyed  the  idols  that 
even  the  brazen  serpent,  that  had  come  _  down 
from  Moses'  time,  he  destroyed  because_  it  had 
become  an  idol  of  the  people.  During  his  reign 
he  was  ably  supported  by  a  number  of  the 
prophets,  as  Micah,  Hosea,  Nahum  and  especially 
Tsaiah,  who  was  a  statesman  as  well  as  a  prophet. 
When  Hezekiah  was  sick  unto  death  and  turned 
his  face  to  the  wall  and  prayed,  God  heard  his 
prayers  and  added  fifteen  years  to  his  life,  giv- 
ing him  as  a  sign  the  going  back  of  the  sun's 
shadow  ten  degrees  on  the  dial.  Sennacherib, 
the  king  of  Assyria  attacked  Hezekiah  in  his  war 
with  Egypt.  He  captured  the  fenced  cities  of  Ju- 
dah  and  finally  after  pressing  the  siege  of  Lachish 
he  sent  three  officers  to  summon  Hezekiah  to 
surrender.  Hezekiah  laid  their  letter  before  the 
Lord  in  prayer  and  Sennacherib's  army  was 
smitten  by  the  angel  of  God  with  awful  slaughter. 
Thus  Jerusalem  escaped  surrender. 

Good  Hezekiah  was  succeeded  by  Manasseh. 
-Under  him  idolatry  increased  until  now  for  the 
first  time  an  idol  was  set  up  it  the^  temple  itself. 
When  the  prophets  denounced  this,  Manasseh 
persecuted  them  most  severely,  probably  sawing 
Isaiah  asunder.  So  great  was  the  persecution, 
that  for  a  whole  generation,  the  prophets  seem  to 
have  been  silent.  But  captivity  at  Babylon 
brought  Manasseh  to  repentance  and  he  came 
back  and  repaired  the  defences  of  Jerusalem. 

Josiah  was  the  next  good  king.  LJKe  Joash, 
he  became  king  when  a  boy,  —  only  eight  years 
181 


BIBLE   HISTORY. 

old.  By  Zephaniah,  Jeremiah  and  Habakkuk  the 
prophets,  the  awful  decline  of  Judah  is  revealed 
in  their  books.  Then  the  book  of  the  law  was 
discovered  in  the  temple  by  the  high  priest. 
When  it  was  read  before  Josiah  and  the  people, 
it  led  to  a  new  revolt  against  idolatry.  Josiah 
held  a  solemn  assembly  and  when  eighteen  years 
of  age  kept  the  greatest  passover  since  Moses'  time. 
But  the  efforts  of  Josiah  came  too  late.  Idolatry 
had  already  undermined  the  kingdom  too  far  to 
save  it.  He  was  mortally  wounded  in  a  battle 
against  the  Egyptians. 

Under  the  four  remaining  kings,  Judah  rapid- 
ly declined.  Nebuchadnezzar,  the  king  of  the 
rising  kingdom  of  Babylon  in  the  east  carried 
away  the  vessels  of  the  temple  to  Babylon  and 
also  carried  into  captivity  many  of  the  Jews,  as 
Daniel  and  the  three  Hebrew  children,  Shadrach, 
Meshach  and  Abednego.  When  the  last  king, 
Zedekiah  joined  himself  with  Egypt  against  Baby- 
lon, Nebuchadnezzar  besieged  Jerusalem.  He 
took  Zedekiah  to  Riblah  and  put  out  his  eyes. 
He  then  carried  him  to  Babylon,  where  he  died. 
Jerusalem  was  destroyed  and^  the  temple  burned. 
The  miserable  remnant  left  in  the  land,  among 
them  Jeremiah  who  had  wept  out  his  soul  in 
tears  over  the  sins  and  sorrows  of  his  people, 
was  afterward  carried  to  Egypt.  Thus  fell  the 
southern  kingdom  under  the  power  of  Babylon 
just  as  the  northern  kingdom  had  fallen  under 
Assyria.  The  cause  of  the  fall  of  both  kingdoms 
was  sin  and  idolatry.  Only  when  righteous,  can 
a  nation  live  and  expect  God's  blessing. 


182 


BIBLE    HISTORY. 

Chapter  VII. 
THE    CAPTIMTY    AND    THE    RES- 
TORATION. 

(586-400  B.  C.) 

SECTION    I. 

THE  CAPTIVITY  OF  BABYLON. 
(Ezek.  1—48.    Dan.  1—12.) 

There  was  really  two  captivities.  The  first 
colony  of  captives  was  carried  away  in  the  reign 
of  the  eighteenth  king,  Jehoiakim,  when  Daniel 
and  his  companions  were  carried  off.  About  twenty 
years  later,  the  rest  of  the  Jews  were  carried 
away.  This  is  sometimes  called  the  second  cap- 
tivity. The  captivity  lasted  seventy  years,  be- 
ginning with  the  beginning  of  the  first  captivity. 
The_  two  great  prophets  of  the  captivity  were 
Daniel  and  Ezekiel ;  Daniel  was  the  interpreter 
of  dreams,  Ezekiel  the  man  of  visions. 

Daniel  refused  to  drink  wine  and  gained  per- 
mission that  he  and  his  young  Hebrew  com- 
panions, Shadrach,  Meshach  and  Abednego  be 
allowed  to  live  without  eating  pulse  and  drinking 
wine.  At  the  end  of  ten  days  they  were  in  better 
health  than  the  rest  of  the  children  of  the  king. 
They,  especially  Daniel,  grew  in  wisdom  and  in 
favor  with  the  king.  Nebuchadnezzar  dreamed  a 
dream  of  the  great  image  destroyed  by  the  stone 
but  forgot  the  dream.  As  he  was  a  very  super- 
stitious idolater,  he  was  greatly  troubled  about" 
it.  His  own  wise  men  were  unable  to  reproduce 
the  dream  so  he  ordered  them  to  be  slain.  Then 
Daniel  went  to  the  king  and  revealed  to  him  his 
dream  and  interpreted  it.  For  this  the  king  made 
him  ruler  over  Babylon.  Later  the  king  dedi- 
183 


BIBLE    HISTORY. 

cated  a  golden  image.  Because  Shadrach, 
Meshach  and  Abednego  did  not  worship  it,  they 
were  cast  into  the  fiery  furnace.  But  God  de- 
livered them  from  harm  to  the  king's  great  aston- 
ishment. Nebuchadnezzar's  next  dream  was  of  a 
tree._  This  his  wise  men  could  not  interpret. 
Daniel  interpreted  it  that  he  would  become  insane, 
believing  that  he  was  a  beast  and  eating  grass 
like  an  ox,  which  came  to  pass. 

Belshazzar,  the  next  in  rank  to  the 
king  made  a  great  feast  at  Babylon.  In  a 
drunken  frenzy  he  ordered  the  sacred  vessels  of 
the  temple  at  Jerusalem  to  be  used  at  his 
revel  and  thus  desecrated.  Then  a  hand  ap- 
peared and  wrote  on  the  wall  of  his  palace. 
His  wise  men  were  unable  to  interpret  this  writ- 
ing. So  Daniel  was  brought  in.  He  said  it  de- 
clared the  destruction  of  Babylon.  For  this  in- 
terpretation he  was  made  the  third  ruler  of  the 
kingdom.  That  night  Belshazzar  was  slain  and 
Darius  the  Mede  conquered  in  Babylon.  Daniel 
was  as  much  honored  by  these  conquerors  as  he 
had  been  before.  Cyrus  made  him  chief  of  the 
presidents.  But  they  conspired  against  him  and 
secured  a  decree  from  the  king  that  no  man 
should  ask  a  petition  but  of  the  king  for  thirty 
days.  Daniel,  for  praying  to  his  God  with  his 
face  toward  his  holy  city,  Jerusalem,  was  cast 
into  a  den  of  lions.  But  God  shut  the  lion's 
mouths.  The  king,  astonished  at  his  deliverance, 
gave  a  decree  favorable  to  the  true  God.  Daniel 
had  other  visions  as  of  the  four  beasts,  of  the 
ram  and  of  the  he-goat.  But  his  most  important 
prophecy  was  of  the  seventy  weeks,  thus  foretell- 
ing the  time  of  Christ's  coming,  just  as  the 
prophet  Micah  had  foretold  the  place  of  His  birth, 
and  Isaiah  foretold  of  His  sufferings.  Is.  53: 
3—9,  Mic.  5:2), 

181 


BIBLE    HISTORY. 
SECTION  2. 

THE  RESTORATION. 
(Ezra  I— 10.    Neh.  1—13.    Esther  1—10.) 

Through  the  decree  of  Cyrus,  the  Jews  began 
to  return  to  Palestine.  The  first  caravan  num- 
bered about  42,360.  They  rebuilt  the  city  of 
Jerusalem  and  laid  the  foundation  of  the  second 
temple  which  is  usually  called  the  temple  of 
Zerubbabel,  being  named  after  the  governor  at 
Jerusalem  at  that  time.  The  people  greatly  re- 
joiced at  the  rebuilding  of  the  temple,  but  the 
older  Jews  who  remembered  the  first  temple  of 
Solornon  wept,  because  is  was  so  much  inferior 
to  it  in  splendor.* 

During  the  reign  of  Ahasuerus,  king  of  Per- 
sia, occurred  the  beautiful  story  of  Queen  Esther. 
She  was  a  captive  Jewish  maiden,  who  was  made 
queen  by  the  king  in  place  of  Vashti.  Haman, 
his  minister,  being  very  angry  at  Mordecai,  be- 
cause he  would  not  do  obeisance  to  him,  went  to 
the  king  and  obtained  a  decree  that  all  the  Jews 
should  be  put  to  death.  Mordecai  made  known  to 
Esther,  his  cousin,  this  danger  of  his  people  and 
appealed  to  Esther  to  intercede  for  her  nation. 
At  the  risk  of  her  life  she  goes  in  before  the  king. 
He  holds  out  to  her  the  golden  sceptre  and  grants 
her  request.  He  then  hangs  Haman  on  the  gal- 
lows Haman  had  built  for  ^Mordecai.  But  as  the 
laws  of  the  Medes  and  Persians  were  irrevocable, 
the  king  could  not  revoke  the  decree  against  the 
Jews.  He  could  only  command  the  Jews  every- 
where to  defend  themselves.  Thus  the  Jewish 
nation  was  saved  from  destruction  by  Esther's 
intercession. 


*  Note,  There  were  three  temples  at  Jerusalem. 
Solomon's  built  1006  B.  0.  Zerubbabel's  built  535  B.  O. 
and  Herod's  built  18  B.  O. 

185 


BIBLE    HISTORY. 

The  second  caravan  from  the  east  to  Jeru- 
salem came  sixty  years  after  the  first.  It  num- 
bered 1596  men  beside  a  number  of  priests.  Ezra 
the  scribe  was  its  leader.  Twelve  years  later, 
Nehemiah,  the  cupbearer  of  the  king,  hearing 
that  the  wall  of  Jerusalem  was  broken  down  and 
its  gate  burned  with  fire,  became  greatly  grieved 
at  the  condition  of  the  sacred  city.  The  king, 
noticing  his  sad  countenance,  inquired  the  reason, 
and  then  gave  him  permission  to  go  to  Jerusalem. 

When  Nehemiah  arrived  at  Jerusalem,  he 
called  together  the  people  in  order  to  rebuild  the 
walls.  In  this  he  was  opposed  by  Sanballat,  a 
Moabite  and  Tobiah,  an  Ammonite,  the  former 
sending  a  letter  to  Nehemiah  ridiculing  his  work. 
But  Nehemiah  pushed  forward  the  work,  the 
workmen  laboring  even  under  arms  as  Sanballat 
had  threatened  to  attack  them.  Each  built  oppo- 
site his  own  house  until  in  fifty  two  days  the  re- 
building of  the  walls  was  finished. 

The  Jews  then  had  a  great  religious  festival. 
Ezra  read  the  Scriptures  from  a  pulpit  and  six 
Levites  on  his  right  hand  and  seven  on  his  left 
interpreted  the  meaning  to  the  people.  Thus  at 
the  feast  of  the  tabernacles  and  the  day  of  atone- 
ment, they  dedicated  the  walls  of  the  city.  But 
abuses  crept  into  the  city.  Even  a  grandson  of 
the  high  priest  married  a  daughter  of  Sanballat. 
Tobiah  was  allowed  to  use  the  chambers  of  the 
temple  as  a  store-house.  So  Nehemiah  gathered  the 
people  together,  reproved  the  rulers,  and  compelled 
the  people  to  bring  in  tithes.  He  rebuked  the 
nobles  for  their  desecration  of  the  Sabbath  and 
shut  the  city-gates  against  Sabbath-breaking. 
His  last  reform  was  that  of  mixed  marriages  of 
the  Jews  with  the  heathen  around,  and  he  de- 
posed the  high  priest's  grandson  for  marrying 
the  daughter  of  Sanballat. 
186 


BIBLE   HISTORY. 

The  effect  of  the  Captivity  of  the  Jews  was 
to  make  them  lose  their  previous  tendency  to 
idolatry.  They  became  ever  after  the  bitter  foes 
of  all  idolatry.  A  second  important  result  was 
the  organization  of  the  synagogue  while  they  were 
in  captivity.  As  they  no  longer  had  a  temple, 
in  which  to  worship,  they  founded  a  synagogue  in 
each  place.  These  were  destined  in  the  New 
Testament  to  greatly  aid  the  spread  of  Christiani- 
ty. Finally  Malachi  closed  the  Old  Testament 
with  his  prophecy  about  400  B.  C. 

Between  the  Old  and  the  New  Testaments 
is  a  period  of  about  400  years.  During  that  time 
the  Jews  passed  under  three  different  govern- 
ments. 

ist.  The  Persian,  which  continued  till  about 
331  B.  C 

2nd.  The  Greek,  under  Alexander  the  Great 
and  his  successors  lasting  till  167  B.  C.  The 
Jews  then  gained  their  freedom  under  their  great 
general  Judas  Maccabeus. 

3rd.  The  Roman,  which  lasted  from  6z  B.  C. 
to  70  A.  D. 


187 


BIBLE    HISTORY. 

Part  II. 

The  New  Testament. 

Chapter  I. 

THE  LIFE  OF  JESUS. 

(4  B.  C.  —  30  A.  D.) 

SECTION    I. 

HIS  EARLY  LIFE. 

The  Old  Testament  closed  with  the  word 
"curse",  the  New  Testament  begins  with  a  bless- 
ing. "The  Old  Testament  is  the  New  Testament 
concealed,  the  New  Testament  is  the  Old  Testa- 
ment  revealed." 

Of  the  life  of  our  Saviour,  we  have  four  ac- 
counts, in  the  gospels  of  Matthew,  Mark,  Luke 
and  John.  Matthew  wrote  mainly  for  the  Jews 
and  is  full  of  references  to  the  Old  Testament. 
Mark  wrote  mainly  for  the  Romans,  trying  to 
make  an  impression  on  them  by  Christ's  miracles 
and  mighty  works.  Luke  wrote  mainly  for  the 
Greeks,  describing  the  beauty  of  his  teachings. 
John  wrote  for  the  whole  world  —  a  supple- 
mentary gospel.  Matthew  especially  reveals  Jesus 
as  the  Messiah  of  the  Old  Testament.  Mark  re- 
veals Him  as  king.  Luke  reveals  His  as  the 
Son  of  Man ;  John  as  the  Son  of  God. 

John  the  Baptist  was  the  forerunner  of  our 
Lord.  His  father,  Zachariah,  was  serving  as 
priest  in  the  temple  at  Jerusalem  when  the  angel 
Gabriel  appeared  to  him,  announcing  that  his 
wife  Elizabeth  should  bear  a  son  and  that  he 
should  call  his  name  John  and  bring  him  up  as  a 
188 


BIBLE   HISTORY. 

Nazarite.  When  Zachariah  doubted,  he  was 
stricken  dumb.  This  dumbness  continued  until 
John's  circumcision,  when  his  tongue  was  loosed. 

About  six  months  later  the  angel  Gabriel,  the 
angel  of  redemption,  appeared  at  Nazareth  in 
Galilee  in  northern  Palestine  to  Mary,  betrothed 
to  Joseph,  announcing  to  her  that  the  Holy  Spirit 
would  come  upon  her  and  she  would  bring  forth 
a  son  whom  she  should  call  Jesus  (meaning 
Saviour),  because  He  should  save  His  people 
from  their  sins.  Mary  then  visited  Elizabeth, 
who  saluted  her  as  the  mother  of  the  Messiah, 
long  expected  by  the  Jews.  John  grew  up  a 
Nazarite  which  meant  that  he  refrained  from 
strong  drink.  He  wore  a  garment  of  camels  hair, 
his  food  being  locusts  and  wild  honey.  About 
six  months  after  John's  birth,  Jesus  was  born  at 
Bethlehem,  whither  His  parents  had  gone  from 
their  home  in  Nazareth  to  be  taxed  by  the  Roman 
government.  As  the  inn  of  that  town  was  full 
when  they  arrived,  Jesus  was  born  in  a  stable, 
probably  a  cave,  and  was  cradled  in  a  manger. 

On  the  night  of  His  birth,  shepherds  near 
Bethlehem  were  keeping  watch  over  their  flocks. 
They  were  surprised  and  greatly  frightened  to  see 
an  angel.  He  announced  to  them  that  in  Bethle- 
hem their  Messiah  was  born  and  gave  them  this 
sign,  that  they  would  find  Him  wrapped  in  swad- 
dling clothes  and  laid  in  a  manger.  Then  there 
appeared  with  the  angel  a  multitude  of  angels, 
singing,  "Glory  to  God  in  the  highest,  peace  on 
earth,  good  will  to  men."  The  shepherds  did  as 
the  angel  commanded.  They  went  to  Bethlehem 
and  worshiped  Jesus. 

Jesus  was  circumcised  on  the  eighth  day  as 
was  the  Jewish  custom.  On  the  fortieth  day  He 
was  taken  up  to  Jerusalem  to  the  temple  that 
Mary  might  be  purified   and   that   Jesus,   as  the 


BIBLE    HISTORY. 

first-born  might  be  redeemed  from  service  at  the 
temple.  She  offered  as  her  sacrifice  doves,  thus 
reveaHng  her  poverty.  There  Simeon  and  Anna 
received  Jesus  as  the  jMessiah  and  Simeon  prophe- 
sied His  death  to  Mary  —  "that  a  sword  should 
pierce   her   own   soul." 

After  their  return  to  Bethlehem,  three  Wise 
Men  came  from  the  East  following  a  star  that 
had  appeared  to  them.  They  had  gone  first  to 
Jerusalem  and  there  asked  Herod  the  king  where 
Jesus,  the  King  of  the  Jews  was  to  be  born. 
He  inquired  of  the  scribes,  who  replied  "at  Beth- 
lehem". They  therefore  went  to  Bethlehem,  and 
lo,  the  star  reappeared  and  stood  over  the  place 
where  Jesus  was.  The  Wise  Men  then  presented 
their  gifts  to  the  infant  Saviour,  gold,  frankincense 
and  myrrh.  They  worshiped  Jesus  and  departed 
homeward  without  returning  to  Herod  as  he  had 
asked  them  to  do,  so  that  he  might  know  what 
babe  was  the  new  king  of  the  Jews  and  might 
kill  it.  Herod  therefore  became  very  angry.* 
He  then  ordered  all  the  babes  of  Bethlehem 
under  two  3^ears  of  age  to  be  put  to  death, 
thus  hoping  to  slay  Jesus.  But  Joseph, 
warned  of  God  in  a  dream,  took  Mary  and  Jesus 
to  Egypt,  thus  fulfilling  Hosea's  prophecy  "Out 
of  Egypt  I  called  my  Son." 

The  death  of  Herod  (B.  C.  4)  was  the  signal 
for  the  parents  of  Jesus  to  return  to  Palestine. 
But  when  they  learned  that  Archelaus,  his   son 

*  Note.  The  family  of  the  Herods  were  all  very- 
cruel.  This  Herod  was  called  "Herod  the  Great",  and 
he  was  great  only  in  his  cruelties.  He,  however,  did  a 
good  work  in  rebuilding  the  city  of  Jerusalem,  chang- 
ing it  into  a  city  of  marble,  and  also  in  rebuilding  the 
Jewish  temple  which  took  forty-six  years.  But  his 
cruelty  and  wickedness  was  so  great  that  the  Emper- 
or Augustus  once  said  "It  was  better  to  be  Herod's 
dog  tiian  his  son." 

190 


BIBLE  HISTORY. 

tuled  in  his  stead,  they  passed  by  Bethlehem  and 
went  northward  to  Nazareth.  There  Jesus  grew 
up  and  spent  about  thirty  years  of  His  life. 

During  this  time  we  haA'e  only  one  incident 
of  His  life  given.  At  the  age  of  twelve  He  was 
taken  by  His  parents  to  keep  His  first  passover. 
While  He  was  there,  they  discovered  as  they 
started  homeward  that  they  had  lost  Him.  They 
anxiously  returned  to  Jerusalem  and  after  a 
three  days  search,  found  Him  at  last  in  the  tem- 
ple, where  the  doctors  were  asking  Him  questions. 
When  they  upbraided  Him,  He  replied,  "Wist 
ye  not  that  I  must  be  about  my  Father's  business."* 
He  returned  with  them  to  Nazareth,  where  He 
lived  obedient  to  His  parents,  learning  the  car- 
penter's trade  with  His  father. 

When  Jesus  was  nearly  thirty  years  of  age 
(A.  D.  26),  John  the  Baptist  began  preaching 
repentance  in  the  Jordan  valley.  The  whole 
country  poured  out  to  hear  John,  who  so  severely 
denounced  the  vices  of  the  times.  Among  those 
who  went  to  hear  John  were  some  from  the  sea 
of  Galilee,  Peter  and  Andrew,  Philip,  Na- 
thaniel and  John.  John  the  Baptist  pointed  Jesus 
out  to  his  disciples,  as  the  "Lamb  of  God  who 
beareth  the  sin  of  the  world."  Two  of  them, 
Andrew  and  probably  John,  followed  Jesus,  re- 
maining with  Him  that  day.  Andrew  was  so 
happy  at  finding  that  Jesus  was  the  ]\Iessiah,  that 
he  himted  up  his  brother  Peter  and  told  him. 
The  next  day  Jesus  Himself  called  another  disci- 
ple, Philip,  and  Philip  in  turn  invited  Nathaniel 
to  join  Jesus.  Nathaniel  at  first  doubted  whether 
Jesus  could  be  the  promised  Messiah  because  He 
came  from  a  village  of  such  bad  reputation  as 
Nazareth    and    not    from    Bethlehem.     But    Jesus 

*  Note.    Ox*  "in  my  Father's  house." 
191 


BIBLE  HISTORY, 

by  His  reply  to  him,  satisfied  his  mind.  These 
five  then  became  disciples  of  Jesus,  the  nucleus 
of  the   twelve. 

Jesus  then  asked  John  the  Baptist  for  bap- 
tism. John  at  first  refused,  saying  that  he  him- 
self rather  needed  baptism  from  Jesus.  But  John 
finally  baptized  Jesus  at  the  Jordan.  As  he  bap- 
tized Him,  lo,  the  heavens  opened  and  the  Spirit 
of  God  descended  on  Him  like  a  dove  and  there 
came  a  voice  from  heaven  saying  "This  is  my  be- 
loved Son".  This  baptism  was  the  inauguration 
ceremony  of  Christ's  public  ministry.  It  set  the 
seal  of  the  other  two  persons  of  the  Trinity,  the 
Father  and  the  Spirit,  on  His  work. 

The  public  ministry  of  Jesus,  which  lasted 
over  three  years  may  be  divided : 

1st.  Geographically: 

a)  His  ministry  in  the  south,  in  Judea  (about 
three  months), 

b)  His  ministry  in  Galilee  in  the  north  (about 
two  years  and  over), 

c)  His  ministry  in  Perea,  east  of  the  Jordan 
(about  four  months).  _ 

Or  it  may  be  divided : 

2nd.  Chronologically: 

a)  the  year  of  obscurity, 

b)  the  year  of  popularity, 

c)  the  year  of  opposition. 

We  prefer  the  latter  although  we  shall  not 
ignore  the  former. 

SECTION  2. 

THE    YEAR    OF    OBSCURITY. 

Jesus'    first    miracle    took    place    at    Can^    of 
Galilee.     From  the  Jordan,  where  He  had  been 
192 


BIBLE    HISTORY. 

baptized,  He  and  His  five  disciples  went  to  Gali- 
lee. There  at  a  wedding  He  turned  water  into 
wine.  He  then  seems  to  have  gone  up  to  Je- 
rusalem to  the  passover.  There  He  drove  the 
money-changers  out  of  the  temple.  When  they 
asked  Him  for  a  sign  to  prove  His  authority  for 
doing  this,  He  gave  them  a  sign,  that  if  their 
temple  were  destroyed  He  would  build  it  up  in 
tnree  days.  He  referred  however,  to  the  temple 
of  His  body,  but  they  supposed  He  referred  to 
the  temple  at  Jerusalem.  Impressed  by  His  won- 
derful works,  Nicodemus,  a  member  of  the  Jew- 
ish high  council,  the  Sanhedrin,  came  to  Him  by 
night.  Jesus  spoke  to  him  of  the  necessity  of  the 
new  birth  and  gave  him  that  wonderful  promise, 
"God  so  loved  the  world  etc"  (John  3:  16). 
Having  left  Jerusalem,  Jesus  withdrew  to  the 
Jordan  where  His  disciples  baptized  many.  John 
also  baptized  and  bore  a  wonderful  testimony 
to  Jesus,  that  "He  must  increase  while  I  must 
decrease".  As  Herod  Antipas  cast  John  the  Bap- 
tist into  prison,  Jesus  left  southern  Palestine  and 
retired  to  Galilee  which  was  just  beyond  Herod's 
jurisdiction.  There  He  spent  most  of  His  pub-- 
lie  ministry.        # 

He  went  to  Galilee  by  way  of  Samaria,  where 
at  the  well  of  Jacob,  just  east  of  the  town  of 
Shechem,  He  conversed  with  the  Samaritan 
woman  at  the  well,  and  revealed  Himself  to  her 
as  the  water  of  life,  —  the  Messiah.  He  remained 
there  two  days  teaching  the  converts  she  had 
brought  to  Him  and  then  proceeded  to  Galilee. 
His  ministry  in  Galilee  (27 — 29  A.  D.)  has  been 
divided  into  three  parts : 

a)  To  the  calling  of  the  twelve  disciples, 

b)  To  His  retirement  to  Syrophenicia  in  the 
far  north, 

13  193 


BIBLE    HISTORY. 

c)  To  His  final  departure  from  Galilee  for 
Jerusalem. 

a)   To  the  calling  of  the  twelve. 

Going  down  from  Nazareth  He  was  met  by 
a  nobleman  from  Capernaum,  whose  son  was  sick. 
Jesus  performed  His  second  miracle  by  healing 
him  by  a  word  although  at  a  distance  from  him. 
Jesus  then  went  to  Capernaum  on  the  north 
coast  of  the  sea  of  Galilee,  where  He  called  four 
of  His  disciples  from  their  fishing,  Peter  and 
Andrew  and  James  and  John.  They  had  been 
mending  their  nets,  but  at  His  command,  they 
went  out  into  the  deep  water  and  dropped  their 
nets.  A  miraculous  draft  of  fish  was  caught. 
Jesus  then  bade  them  leave  their  nets  and  become 
"fishers  of  men". 

b)  To  His  retirement  to  Syrophenicia. 

This  calling  of  the  disciples  was  followed  by 
a  day  of  miracles,  as  the  casting  out  of  a  devil  in 
the  synagogue,  and  the  healing  of  Peter's  wife's 
mother.  This  was  followed  by  the  first  of  His 
three  circuits  of  Galilee.  Whenv-  Jesus  again  re- 
turned to  Capernaum,  He  healed  the  paralytic, 
who  was  let  down  through  the  roof  because  of 
the  crowd.  Jesus  called  another  disciple  — 
Matthew,  from  the  office  of  a  Roman  publican  or 
taxgatherer.  After  answering  the  questions  of  the 
Jews  about  fasting  He  seems  to  have  gone  to 
Jerusalem  where  He  healed  the  infirm  man  at 
the  pool  of  Bethesda  on  the  Sabbath-day. 
When  His  disciples  plucked  corn  on  the 
Sabbath,  He  defended  them  by  saying  "The  son 
of  man  is  Lord  of  the  Sabbath".  The  Sabbath 
was  made  for  man.  He  also  healed  the  man  with 
a  withered  hand  on  the  Sabbath  day. 
194 


BIBLE    HISTORY. 
SECTION   3. 

THE  YEAR   OF   POPULARITY. 

The  second  period  of  Jesus'  Galilean  ministry 
began  with  His  choice  of  His  twelve  disciples. 
In  connection  with  this  He  preached  His  great 
Sermon  on  the  Mount  (Matt.,  chap.  5 — 7).  The 
twelve  disciples  were  Peter  and  Andrew,  John 
and  James,  Philip,  Bartholomew  or  Nathaniel, 
Thomas,  Matthew,  James,  the  son  of  Alpheus, 
Thaddeus,  Simon  the  Canaanite  and  Judas 
Iscariot.  The  matchless  Sermon  on  the  Mount 
began  with  eight  beatitudes  and  closed  with  the 
beautiful  parable  of  the  house  founded  upon  a 
rock.  In  it  He  explained  some  of  the  ten  com- 
ma'ndments  in  the  light  of  His  new  gospel.  He 
warned  them  against  living  only  for  the  world 
and  not  for  God,  and  reminded  them  that  the  test 
of  life  is  not  words  but  deeds.  His  teaching 
produced  a  great  sensation  because  it  did  not 
concern  itself  with  endless  hairsplittings  as  did 
the  teachings  of  the  scribes,  but  was  with  authori- 
ty and  concerning  eternal  principles.  After  the 
Sermon  on  the  Mount  He  made  His  second  cir- 
cuit of  Galilee,  —  healed  the  Roman  centurion's 
son,  —  raised  the  son  of  the  widow  of  Nain,  — 
was  anointed  at  the  house  of  Simon  by  Mary 
Magdalene.  He  warned  the  scribes  and  Phari- 
sees against  "eternal  sin",  —  spoke  His  seven 
beautiful  parables  of  the  kingdom  (Matt,  chap. 
13),  the  parables  of  the  sower,  the  tares,  the 
mustard-seed,  the  leaven,  the  hidden  treasure,  the 
pearl,  and  the  net.  After  a  day  of  miracles  He 
stilled  the  tempest  as  He  went  to  Gadara,  east  of 
the  Sea  of  Galilee.  There  He  healed  a  demoniac 
and  then  returned  to  Capernaum  where  He 
healed  the  woman  with  an  issue  of  blood,  and 
brought  the  daughter  of  Jairus  back  to  life.  He 
195 


BIBLE    HISTORY. 

also  healed  two  blind  men  and  a  dumb  man  pos- 
sessed with  devils. 

He  then  made  His  third  circuit  of  Galilee, 
going  to  Nazareth  where  He  was  again  rejected. 
He  sent  out  His  twelve  disciples  to  preach  and 
heal  the  sick.  This  tour  was  ended  by  the  news 
of  the  death  of  John  the  Baptist  at  the  hand  of 
Herod  Antipas  at  Machaerus,  east  of  the  Jordan. 
There,  when  Herodias  danced  before  Herod,  he 
offered  her  everything  to  the  half  of  his  kingdom. 
She,  at  the  suggestion  of  her  mother,  asked  for 
the  head  of  John  the  Baptist.  Herod  granted  it. 
John's  disciples  buried  their  master  and  then  went 
and  told  Jesus. 

Matters  were  now  coming  to  a  crisis  at 
Capernaum.  The  scribes  and  Pharisees  were  be- 
coming bolder  against  Jesus.  Still  His  miracles 
continued.  He  fed  the  5000  on  the  plain  north- 
east of  the  sea  of  Galilee  with  five  loaves  and  two 
fishes  which  belonged  to  a  boy  whom  Andrew 
brought  to  His  notice.  This  wonderful  miracle 
so  impressed  the  people,  that  they  wanted  to 
make  Him  king.  But  He  got  away  from  them 
and  putting  His  disciples  in  a  boat,  He  sentthem 
across  the  sea  of  Galilee  while  He  went  up  in  the 
mountain  to  pray.  In  the  night  time  He  appeared 
to  His  disciples  walking  on  the  sea.  When  Peter 
wanted  to  walk  to  Him  on  the  waves,  he  sank. 
As  he  cried  out  "save  or  I  perish"  Jesus  saved 
him.  When  they  returned  to  Capernaum.  Jesus 
delivered  His  great  synagogue  sermon  on  the 
Bread  of  Life  (John,  chap.  6.)  in  the  synagogue 
at  Capernaum, 


196 


BIBLE   HISTORY. 
SECTION  4. 

THE    YEAR    OF    OPPOSITION. 

c)  His   Galilean   ministry   to   His  departure  for 
Jerusalem. 

This  begins  with  His  tour  to  Tyre  and  Sidon 
in  the  far  north.  For  the  Jews  were  concocting 
a  conspiracy  against  Him  at  Jerusalem.  He 
therefore  left  Galilee  and  went  entirely  beyond  the 
reach  of  the  Herods,  or  of  the  influence  of  the 
Jews.  In  Syrophenicia  He  healed  the  daughter 
of  the  Canaanite  woman,  by  which  He  recognized 
that  the  faith  of  a  heathen  Gentile  was  genuine. 
He  returned  through  the  Decapolis,  or  region  of 
the  ten  cities,  east  of  the  Sea  of  Galilee,  where 
He  healed  the  deaf  and  dumb  man  and  fed  the 
four  thousand  with  seven  loaves  and  a  few  small 
fish.  Crossing  the  Sea  of  Galilee  westward  to 
Magdala,  the  Pharisees  together  with  the  Saddu- 
cees  and  Herodians  ask  of  Him  a  sign.  He 
refused  to  give  any  sign  except  that  of  the  prophet 
Jonah.  Having  healed  a  blind  man  at  Bethsaida 
He  goes  northward.  As  His  rejection  by  the 
Jews  was  more  marked.  He  tested  His  disciples, 
when  Peter  gave  utterance  to  His  memorable 
confession,  "Thou  art  the  Christ,  the  Son  of  the 
living  God".  Jesus  replied,  "On  this  rock  I  will 
build  my  Church".  After  foretelling  His  own 
death  and  resurrection,  Jesus  was  transfigured  be- 
fore His  disciples  on  the  slope  of  Mount  Her- 
mon  near  Caesarea  Philippi.  There  a  cloud  came 
over  them,  out  of  which  came  the  words,  "This 
is  my  beloved  Son,  in  whom  I  am  well-pleased". 
Peter  was  so  delighted,  that  he  wanted  three 
tabernacles  to  be  built  there,  so  that  they  might 
remain  there.  There  Moses  and  Elias  appeared 
197 


BIBLE  HISTORY. 

and  the  subject  of  their  conversation  was  the 
coming  death  of  Jesus. 

On  their  return  from  the  transfiguration,  Je- 
sus healed  a  demoniac  boy,  whom  His  disciples 
were  not  able  to  heal.  He  also  again  foretold 
His  death  and  resurrection.  Retnrninqr  to  Ca- 
pernaum He  performed  the  miracle  of  the  pay- 
ment of  the  government  tax  by  the  coin  found  in 
the  fish's  mouth.  He  then  spoke  to  His  disciples 
on  humility  and  forgiveness.  In  the  autumn  He 
went  up  to  Jerusalem  to  the  feast  of  the  taber- 
nacles, where  He  delivered  the  discourses  on  light 
and  spiritual  freedom   (John  8:   12 — 59). 

Perea  was  the  country  east  of  the  Jordan. 
Although  only  a  part  of  this  period  of  Christ's 
life,  which  lasted  from  four  to  six  months,  was 
spent  in  Perea,  yet  is  has  given  its  name  to  this 
last  period  of  Jesus  life.  It,  like  the  Galilean  min- 
istry may  be  divided  into  three  parts. 

a)  To  the  feast  of  Dedication, 

b)  To  the  Resurrection  of  Lazarus, 

c)  To  the  triumphal  entry. 

a)  To  the  feast  of  Dedication  (about  two  months). 

This  feast  occurred  in  the  winter  (or  wet 
season).  Jesus,  as  He  had  before  sent  forth  the 
twelve,  now  sends  the  seventy,  two  and  two  to 
preach  the  gospel.  He  spoke  the  parables  of  the 
Good  Samaritan,  who  aided  the  man  who  fell 
among  thieves  on  the  road  from  Jerusalem  down 
to  Jericho,  when  the  priest  and  Levite  would  not. 
Jesus  then  bade  His  final  farewell  to  Galilee  set- 
ting His  face  to  go  to  Jerusalem  to  die.  On  His 
way  through  Bethany,  Martha,  Mary  and  Laza- 
rus open  their  home  to  Him.  Nazareth  had  been 
the  home  of  His  youth,  Capernaum,  of  His  public 
198 


BIBLE   HISTORY. 


ministry,  Bethany  thus  became  His  third  and  last 
home.  At  Jerusalem  He  healed  the  man  born 
blind  (John.  chap.  lo).  While  teaching  in  Solo- 
mon's Porch,  the  Jews  took  up  stones  to  stone 
Him  because  He  said  He  was  the  Messiah. 

h)   To   the  Resurrection  of  Lazarus. 

This  is  the  period  that  Jesus  spent  in  Perea. 
In  that  back-woods-country,  He  spoke  some  of 
His  most  awful  warnings  and  of  His  most  beauti- 
ful parables.  At  the  Pharisee's  table,  he  uttered 
severe  woes  on  the  Pharisees  —  explamed  the 
killing  of  the  Galileans  by  Pilate,  healed  a  woman 
on  the  Sabbath,  answered  the  question  whether 
few  be  saved  etc.  His  teaching  in  Perea  came 
to  a  climax  in  His  matchless  parables  of  the 
lost  sheep,  the  lost  piece  of  silver  and  of  the  prod- 
igal son  (Luke,  chap.  15),  and  also  in  His 
solemn  parables  of  warning,  of  the  steward,  and 
the  rich  man  and  Lazarus   (Luke,  chap.  16). 

Then  word  came  to  Him  that  Lazarus  was 
sick.  Still  He  did  not  start  for  Bethany  at  once, 
but  He  remained  in  Perea  two  days  longer.  Then 
He  said  to  His  disciples  "Let  us  go  to  Jerusalem 
again."  Thomas  voiced  the  feelings  of  the  dis- 
ciples at  ti  e  danger  of  doing  this,  when  He  said 
"Let  us  go  with  Him  that  we  may  die  with  Him". 
When  He  came  to  Bethany.  He  was  met  by 
Martha  at  the  gate,  who  said  "Lord  if  Thou  hadst 
been  here,  my  brother  had  not  died."  Jesus  said 
to  her  "I  am  the  Resurrection  and  the  life. 
She  believed  on  Him  and  then  went  and  told  her 
sister  Mary.  Mary  went  out  from  the  house  of 
mourning  to  meet  Jesus  and  spoke  to  Him  the 
same  words  as  Martha  "If  Thou  hadst  been  here, 
my  brother  had  not  died."  Jesus  then  went  to  the 
grave  where  Lazarus  had  lain  for  four  days. 
199 


BIBLjE  HISTORY. 

"JesLis  wept."  Having  prayed  He  called  Lazarus 
to  come  forth,  which  he  did,  bound  hand  and 
foot  in  his  grave  clothes.  This,  the  greatest  of 
Jesus'  miracles,  produced  a  tremendous  sensation 
especially  as  it  occurred  in  the  suburb  of  Jerusa- 
lem. It  was  a  challenge  to  His  enemies,  who 
now  determined  to  make  way  with  Him  lest  all 
the  people  would  go  after  Him. 

c)To  the  Triumphal  Entry. 

The  last  of  the  Saviour's  Perean  ministry 
was  spent  in  an  out-of-the-way  country  district. 
North-east  of  Jerusalem  was  the  Wood  of  Eph- 
raim  in  the  hill  country  west  of  the  Jordan  where 
He  concealed  Himself  from  the  Jews.  There  He 
healed  the  ten  lepers,  whom  He  had  ordered  to 
go  to  the  priests,  only  one  returning  to  thank  Him 
for  healing  him  and  he  a  Samaritan.  Jesus  spoke 
several  beautiful  parables  as  of  the  Importunate 
Widow,  and  the  Pharisee  and  Publican  (Luke, 
chap.  17).  To  the  question  of  the  Pharisees 
about  divorce.  He  replied  that  there  was  no 
marriage  in  heaven.  He  blessed  little  children 
and  told  the  rich  young  ruler  how  he  might  have 
eternal  life,  which  he  refused,  though  sorrowing. 
Jesus  also  spoke  the  parable  of  the  vineyard,  after 
which  He  again  foretold  His  death.  Salome,  the 
mother  of  John  and  James,  thinking  His  king- 
dom would  be  an  earthly  one,  asked  for  a  place 
of  honor  in  it  for  her  two  sons,  one  on  His  right 
hand  and  the  other  on  His  left.  This  made  the 
other  disciples  indignant  and  Jesus  declared  that 
the  greatest  in  heaven  is  he  that  is  humble.  Je- 
sus then  went  up  to  Jerusalem  by  way  of  Jericho, 
where  He  healed  two  blind  men,  one  of  them  being 
Bartimeus,  who  cried  as  He  passeH  "Thou  Son 
of  David,  have  mercy  on  me".  Jesus  called  to 
him  Zaccheus  the  publican,  who,  because  he  wag 
200 


BIBLE    HISTORY. 

small  of  Stature,  had  climbed  up  a  tree  so  as  to 
be  able  to  see  Jesus  pass  by.  He  told  him  to 
come  down  because  He  expected  to  stay  at  his 
house.  Zaccheus  was  so  overjoyed  that  salvation 
had  come  to  his  house  that  he  offered  to  restore 
fourfold  any  unjust  taxes  and  gave  half  of  his 
goods  to  feed  the  poor.  Jesus  then  spoke  the 
parable  of  the  pounds.  Having  arrived  at 
Bethany,  He  was  anointed  by  Mary  at  a  feast  at 
the  house  of  Simon  where  Judas  found  fault 
with  Mary  for  wasting  the  ointment.  Jesus  how- 
ever defended  jMary,  saying  that  she  had  anointed 
His  body  beforehand  for  burial.  He  also  de- 
clared that  ]\Iary's  kindness  would  be  forever 
spoken  of  wherever  His  gospel  would  be  preached. 

SECTION  5. 
PASSION  WEEK.     (30  A.  D.) 

(30  A.  D.) 

Sunday.  —  On  the  first  day  of  the  week, 
Jesus  left  Bethany  and  made  His  Triumphal  En- 
try into  Jerusalem.  He  first  sent  two  of  His 
disciples  to  Bethphage  to  get  an  ass  for  Him. 
His  disciples  placed  their  garments  on  the  ani- 
mal so  that  Jesus  might  ride.  The  multitude, 
carried  away  by  enthusiasm,  cast  their  garments 
before  Him.  waving  palm  branches  and  singing 
"Hosanna,  Blessed  is  He  that  cometh  in  the  name 
of  the  Lord".  When  the  Pharisees  bade  Him  re- 
buke them.  He  replied  that  "if  these  were  to  hold 
their  peace  the  very  stones  would  cry  out."  As  He 
rounded  the  southern  corner  of  the  Mount  of 
Olives  and  the  splendid  view  over  Jerusalem 
burst  upon  Him,  He  burst  into  tears.  For  He 
saw  another  sight  as  He  prophesied  the  awful 
destruction  of  Jerusalem,  forty  years  later,  be- 
cause it  had  rejected  Him.  As  He  came  nearer 
201 


BIBLE  HISTORY. 

the  city,  riding  down  the  mount  of  Olives,  the 
whole  city  was  moved  and  as  He  entered  the 
temple  the  children  sang  Hosannas.  He  returned 
to  Bethany  that  evening. 

Monday.  —  On  His  way  to  Jerusalem,  He 
taught  His  disciples  a  lesson  by  cursing  a  fig- 
tree  for  its  barrenness.  He  also  cleansed  the 
temple  of  the  money-changers  as  He  had  done 
three  years  before  at  the  beginning  of  His  public 
ministry.  In  the  evening  He  again  went  up  the 
Mount  of  Olives  to  Bethany  to  spend  the  night. 

Tuesday.  —  This  was  the  last  day  of  His 
public  teaching  in  the  temple.  On  His  way  to  Je- 
rusalem Peter  called  His  attention  to  the  fig-tree 
He  had  cursed,  that  it  had  already  withered  away. 
When  He  arrived  at  the  temple.  He  found  much 
opposition.  The  day  was  one  of  great  trial  to 
Him  because  of  the  opposition  of  the  scribes  and 
Pharisees,  who  challenged  His  authority.  To 
them  He  spoke  three  parables  of  awful  warning, 
the  parable  of  the  two  sons,  of  the  wicked  hus- 
bandman and  of  the  wedding  garment. 

Three  different  parties  asked  Him  hard  ques- 
tions, which  He  answered  so  well  as  to  silence 
them.  Then  He  in  return  asked  them  a  question 
which  they  could  not  answer,  how  according  to 
the  Psalms,  David's  son  could  also  be  called 
David's  Lord.  As  He  was  about  leaving  the  tem- 
ple forever,  two  touching  scenes  occurred.  He 
saw  a  widow  putting  two  mites  into  the  treasury 
of  the  temple  and  commended  her.  Also  certain 
Greeks  desired  to  see  Him  whom  Andrew  brought 
to  Him.  Then  bidding  good-bye  to  the  temple, 
He  ascended  the  mount  of  Olives  on  His  way  to 
Bethany.  There,  overlooking  the  city,  He  de- 
livered His  second  Sermon  on  the  Mount  (Matt., 
chap.  24 — 25)  in  which  He  foretold  the  destruction 
of  Jerusalem  and  also  the  end  of  the  world.  He 
202 


BIBLE   HISTORY. 

also  Spoke  the  three  beautiful  parables  of  the 
Ten  Virgins,  the  talents  and  the  sheep  and  the 
goats  (Matt.,  chap.  25).  Meanwhile  the  chief 
priests  were  actively  conspiring  against  Him 
with  Judas  agreeing  to  pay  him  thirty  pieces  of 
silver  for  Christ's  betrayal.  Jesus  went  to 
Bethany  on  Tuesday  evening  and  remained  there 
till  Thursday  toward  evening. 

Thursday.  —  Jesus  sent  two  of  His  disciples, 
Peter  and  John  to  Jerusalem  to  find  a  room  for 
the  passover  and  there  prepare  for  it.  He  told 
them  to  follow  a  man  carrying  a  pitcher  of  water 
who  would  show  them  the  room.  He  finally 
went  down  Himself  to  Jerusalem  toward  evening 
and  met  them  in  the  upper  room  to  celebrate  the 
passover.  At  the  beginning  of  the  passover  He 
taught  His  disciples  a  lesson  of  humility  by  wash- 
ing their  feet.-  He  then  celebrated  the  passover 
to  which  He  gave  a  new  meaning  by  changing  it 
into  the  Lord's  Supper  which  was  to  be  kept  in 
remembrance  of  His  death  and  work.  In  the 
midst  of  it.  He  startled  the  disciples  by  saying, 
"Verily  one  of  you  shall  betray  me"  and  each 
asked  "Is  it  I"?  Peter  beckoned  to  John  who 
was  leaning  on  Jesus'  bosom  to  find  out  which 
disciple  -^ould  betray  Him.  Jesus  then  signified 
who  w^ould  betray  Him  by  giving  the  sop  to  Ju- 
das and  Judas  went  out.  Jesus  then  delivered  the 
great  Sermon  at  the  Supper  (John,  chap.  14 — 16). 
Either  in  that  upper  room  or  on  the  way  to 
Gethsemane  He  offered  His  great  inter- 
cessory prayer  (John,  chap.  17),  when  they  had 
sung  a  hymn  or  psalm.  In  the  garden  of  Geth- 
semane, which  was  situated  east  of  Jerusalem  on 
the  western  slope  of  the  Mount  of  Olives  and 
which  had  often  been  a  place  of  prayer  to  Him, 
Jesus  became  greatly  troubled.  He  took  His  three 
favorite  disciples,  Peter,  James  and  John  still 
203 


BIBLE    HISTORY. 

farther  into  the  garden  than  the  rest.  Leaving 
them  He  prayed  three  times  that  His  cup  might 
pass  from  Him.  But  His  prayer  always  ended 
with  "Nevertheless  not  my  will,  but  Thine  be 
done".  An  angel  appeared  to  Him  strengthening 
Him.  During  each  of  His  absences,  the  disciples 
had  fallen  asleep.  On  His  third  return  to  them, 
He  announced  that  the  betrayer  was  at  hand. 
Judas  then  appeared  with  a  band  of  armed  Ro- 
man soldiers  together  with  the  priests.  Judas' 
kiss  was  the'  sign  to  them  which  of  the  group 
with  Jesus  was  Jesus  Himself.  The  disciples  all 
fled,  although  Peter  drew  his  sword  and  cut  off 
the  ear  of  Malchus  the  servant  of  the  high  priest. 
Jesus  rebuked  Peter  and  then  performed  His 
last  miracle  of  healing,  by  healing  the  ear  of 
Malchus. 

SECTION   6. 

THE  DAY  OF  HIS  PASSION. 

Friday,  —  of  Passion  week  was  the  day  of 
our  Lord's  suffering,  or  passion.  On  that  day  He 
was  tried  before  two  courts,  first  before  the 
Jewish  court  called  the  Sanhedrin  or  the  Seventy, 
and  second  before  the  Roman  court.  In  the  for- 
mer court  He  was  charged  by  the  Jew%  with  the 
crime  of  blasphemy,  while  in  the  Roman  court 
He  was  charged  with  a  different  crime,  treason. 
The  chief  priest,  who  presided  over  the  Jewish 
court  was  Caiaphas  the  high  priest ;  the  governor 
who  was  over  the  Roman  court  was  Pontius  Pi- 
late. 

Jesus  seems  to  have  been  first  taken  in  the 
early  morning  of  Friday  to  the  house  of  Annas, 
the  father-in-law  of  Caiaphas  for  a  preliminary 
examination.  Then  He  was  brought  before  Caia- 
phas and  the  Sanhedrin.  While  Jesus  was  on 
204 


BIBLE    HISTORY. 

trial  there  legally  (that  is,  according  to  the  law), 
Peter  was  also  on  trial  morally.  For  John  had 
succeeded  in  gaining  entrance  to  the  courtroom 
of  Caiaphas  and  had  brought  in  Peter  too.  But 
Peter  remained  with  the  rough  Roman  soldiers 
at  the  other  end  of  the  hall.  There  he  was 
charged  by  the  women  and  the  soldiers  with  being 
a  Galilean  and  a  follower  of  Jesus.  This  he 
denied  even  with  an  oath.  At  the  third  denial 
the  rooster  crew  as  Jesus  had  prophesied.  Just 
then  Peter  caught  a  look  of  Jesus  which  con- 
victed him  of  his  sin  and  he  rushed  out  of  the 
courtroom  weeping  bitterly. 

Meanwhile  Christ's  trial  proceeded.  He  was 
charged  with  blasphemy  against  the  temple  (be- 
cause He  had  said  He  would  destroy  it),  and  with 
blasphemy  against  God  (because  He  had  said  He 
was  equal  with  God.)  When  the  false  witnesses, 
who  had  been  brought  in,  failed  to  convict  Him 
by  disagreeing  among  themselves,  Caiaphas  ad- 
jured Him  under  oath,  whether  He  was  the  Son 
of  God.  Jesus  said  He  was.  At  this  the  mem- 
bers of  the  Sanhedrin  declared  they  needed  no 
further  testimony  and  that  He  was  worthy  of 
death.  They  therefore  caused  Him  to  be  beaten 
with  fists  and  mocked  Him.  Aleanwhile  Judas, 
stung  with  remorse,  brought  back  to  the  priests 
the  thirty  pieces  of  silver.  When  they  refused 
to  receive  it,  he  cast  it  into  the  sanctuary  and 
went  out  and  hanged  himself.  With  the  money 
they  bought  a  potter's  field  in  which  he  was 
buried. 

As  the  Jewish  Sanhedrin  had  not  the  power 
to  put  Jesus  to  death.  He  was  brought  before  the 
Roman  court.  There  before  Pilate  He  was 
charged,  not  with  blasphemy,  because  that  would 
have  had  no  effect  on  a  Roman  court,  but  with 
treason;  —  that  He  had  called  Himself  the  King 
205 


BIBLE   HISTORY. 

of  the  Jews,  thus  setting  Himself  up  against 
Caesar  the  Emperor  of  Rome.  Pilate  examined 
him  and  found  Him  innocent.  He  so  told  the 
Jews,  but  they  stirred  up  the  people  against  Jesus. 
Pilate,  happening  to  hear  that  Jesus  was  from 
Galilee,  sent  Him  to  Herod  Antipas,  who  ruled 
part  of  Galilee,  that  he  might  judge  His  case. 
Herod  was  glad  to  see  Jesus,  of  whom  John  the 
Baptist  had  spoken.  He  tried  to  get  Jesus  to 
perform  some  wonders  before  him,  but  Jesus  re- 
mained silent.  So  after  his  servants  had  mocked 
Jesus  he  sent  Him  back  to  Pilate. 

Pilate  then  offered  to  the  Jews  to  release 
Jesus  or  Barabbas,  a  noted  robber,  hoping  they 
would  choose  Jesus.  While  they  were  deliberat- 
ing, Pilate's  wife  sent  him  a  message  to  have 
nothing  to  do  with  Jesus  because  He  was  a  just 
man.  The  Jews,  stirred  up  by  the  priests,  cried 
out  for  the  release  of  Barabbas  and  the  death  of 
Jesus.  The  soldiers  then  in  mockery,  crowned 
Him  with  thorns  and  spat  on  Him,  smiting  Him 
on  the  head.  Pilate  having  washed  his  hands 
with  water  gave  command  that  Jesus  should  be 
crucified. 

As  they  led  Jesus  to  Calvary  or  Golgotha, 
He  fainted  under  the  load  of  the  cross  and  they 
compelled  Simon  of  Cyrene  to  bear  His  cross. 
The  women  wept  for  Him  but  He  bade  them 
rather  weep  for  themselves  because  of  the  awful 
destruction  that  was  to  come  on  their  city  for 
thus  rejecting  Him.  At  Calvary  they  crucified 
Him  between  two  thieves  placing  on  the  cross  over 
His  head  their  charge  against  Him,  "The  King  of 
the  Jews,"  The  soldiers  cast  lots  for  His  gar- 
ments. The  people  and  the  priests  mocked  Him, 
bidding  Him  show  His  power  by  coming  down 
from  the  cross.  The  thieves  at  first  joined  in 
the  mockery,  but  the  good  thief  prayed  Jesus  to 
206 


BIBLE    HISTORY. 

remember  him  in  His  kingdom.  To  Him  Jesus 
gave  the  promise  that  he  should  be  with  Him  that 
day  in  Paradise.  Seeing  His  mother  at  the 
cross,  Jesus  gave  her  into  the  care  of  His  favorite 
disciple  John.  While  on  the  cross  He  gave  utter- 
ance to  seven  sentences : 

"Father,  forgive  them,  for  they  know  not 
what  they  do." 

"Today  shalt  thou  be  with  me  in  Paradise." 

"Woman,  behold  thy  son"  (to  his  mother)  ; 
"Behold  thy  mother"   (to  John). 

"My  God,  my  God,  why  hast  Thou  forsaken 
me." 

"I  thirst.^' 

"It  is  finished." 

"Father,  in  Thy  hands  I  commend  my  spirit." 

He  was  crucified  at  9  A.  M.,  the  hour  of  the 
morning  sacrifice  at  the  temple  and  died  about  3 
P.  M.,  the  hour  of  the  evening  sacrifice.  From  12 
noon  to  3  P.  M.  darkness  fell  on  the  earth.  At 
His  death  an  earthquake  rent  the  temple  veil  sep- 
arating the  inner  room,  the  Holy  of  Holies,  from 
the  outer,  the  Holy  Place.  The  Roman  centurion 
at  the  cross  was  so  impressed  that  he  said,  "Tru- 
ly this  is  a  Son  of  God."  Pilate  then  ordered  the 
crucified  killed  and  their  bodies  taken  down  from 
the  cross  so  as  not  to  scandalize  the  Jews,  whose 
passover-feast  began  that  evening.  But  the  sol- 
diers, when  they  came,  found  Jesus  dead.  Never- 
theless one  of  the  soldiers  pierced  His  side  with 
his  spear  and  there  came  out  blood  and  water  thus 
showing  that  Jesus  had  already  died. 

Joseph  of  Arimathea,  a  member  of  the  San- 
hedrin  and  a   secret   disciple   of  Jesus   begged   of 
Pilate  the  body  of  Jesus.     With  Nicodemus  and 
207 


BIBLE    HISTORY. 

the  women  be  buried  Jesus.  Pilate,  at  the  re- 
quest of  the  Jews,  set  a  watch  over  Jesus'  grave 
and  sealed  it  so  that  His  body  could  not  be  stolen. 

SECTION  7. 
THE   FORTY   DAYS   OF  RESURRECTION. 

On  the  first  day  of  the  week,  the  third  since 
Jesus  died  on  the  cross,  He  rose  from  the  grave. 
There  was  an  earthquake  in  the  early  morning, 
the  door  of  His  grave  burst  open  and  He  came 
forth.  The  Roman  soldiers  at  the  grave  fled 
with  fear.  The  women,  who  came  to  the  grave 
to  complete  the  embalming  of  His  body  were 
surprised  to  find  the  grave  open  and  His  body 
gone.  Mary  Magdalene  at  once  ran  and  told 
Peter  and  John  about  it  and  they  ran  at  once  to 
the  sepulchre  to  see  if  it  were  so,  John  outrunning 
Peter,  but   Peter  going  first  into   the   sepulchre. 

There  are  about  ten  recorded  appearances  of 
Jesus  during  the  forty  days  between  His  resur- 
rection and  His  ascension,  five  of  them  on  the 
first  Easter  day. 

I  St.  To  the  Women.  As  they  returned  from 
the  grave,  He  appeared  to  them  and  bade  them 
tell  His  disciples  to  go  into  Galilee. 

2nd.  To  Mary  Magdalene,  who  had  come  to 
the  grave  again,  after  finding  Peter  and  John. 
She  at  first  supposed  Jesus  to  be  the  gardener. 
But  when  she  recognized  Him,  she  was  about  to 
touch  Him  which  He  forbade. 

3rd.  To  Peter. 

4th.  To  the  two  disciples  at  Emmaus,  one  of 
them  named  Cleopas.  They  at  first  mistook  Him 
for  a  fellow-traveler  with  them  on  the  road  to 
Emmaus.  As  they  walked  together,  He  ex- 
plained the  Old  Testament  to  them  and  showed 
208 


BIBLE   HISTORY. 

how  it  was  necessary  that  Christ  should  die.  At 
Emmaus  they  asked  Him  to  abide  with  them  as 
it  was  toward  evening.  As  they  broke  bread 
together  He  revealed  Himself  to  them.  They 
hastened  back  to  Jerusalem  to  tell  the  news  that 
Jesus  had  risen. 

5th.  To  all  the  disciples  except  Thomas  in 
the  upper  room.  There  Jesus  breathed  on  them 
the  Holy  Ghost  and  bade  them  tarry  at  Jeru- 
salem till  they  be  endued  with  power  from  on 
high. 

6th.  To  all  the  disciples  in  the  upper  room 
one  week  later.  The  unbelieving  Thomas  was 
now  present  and  believed,  uttering  his  noble  con- 
fession "Aly  Lord  and  my  God." 

7th.  To  seven  of  His  disciples  at  the  sea  oi 
Galilee.  They  had  fished  all  night  and  caught 
nothing.  Jesus  appeared  to  them  walking  along 
the  shore  and  bade  them  cast  their  net  on  the 
right  side  of  the  boat.  They  did  so  and  caught 
a  multitude  of  fish.  John  recognized  that  it 
was  Jesus  and  Peter  then  swam  to  Him.  Jesus 
reinstated  Peter  as  an  apostle  after  his  threefold 
pledge  of  love. 

8th.  To  five  hundred  in  Galilee  when  He 
gives  them  the  great  commission  to  preach  the 
gospel  to  every  creature. 

9th.  To  James. 

loth.  At  the  Ascension.  He  appeared  to  the 
disciples  at  Jerusalem  and  bade  them  remain  at 
Jerusalem  till  the  outpouring  of  the  Holy  Spirit. 
He  rebuked  their  desire  to  know  the  time  of  His 
second  coming.  He  then  led  them  out  to  the 
Mount  of  Olives  where  He  ascended,  a  cloud 
receiving  Him  out  of  their  sight.  Two  angels 
appeared,  promising  that  He  should  come  visibly 

14  209 


BIBLE   HISTORY. 

at  the  last  day  just  as  He  had  before  their  eyes 
ascended  to  heaven. 

Thus  ended  the  Saviour's  life  on  earth.  The 
ascension  was  a  fitting  conclusion  to  the  incarna- 
tion, the  atonement  and  the  resurrection. 


Chapter  II. 
THE  APOSTOLIC  CHURCH. 

(30 — 100  A.  D.) 

(Acts  1—28.) 
SECTION    I. 

THE  FOUNDING  OF  THE  CHURCH. 

For  ten  days  after  the  ascension,  the  disciples 
remained  at  Jerusalem  in  prayer.  During  that 
time  they  elected  Matthias  as  an  apostle  in  the 
place  of  Judas.  When  at  last  the  day  of  Pente- 
cost came,  the  Holy  Spirit  descended  on  them 
with  a  sound  as  of  a  mighty  rushing  wind,  while 
cloven  tongues  of  fire  sat  on  each  of  them.  They 
spoke  in  other  languages  to  the  astonishment  of 
the  Jews  gathered  at  Jerusalem.  Peter  preached 
the  great  sermon  of  Pentecost,  charging  the  Jews 
with  having  put  to  death  the  Prince  of  Life. 
As  the  result  of  his  sermon  3000  converts  were 
baptized  that  day.  And  the  disciples  dwelt  to- 
gether in  great  unity  and  with  great  liberality  to- 
ward each  other. 

Peter  and  John  healed  a  lame  man  at  the 
Beautiful  Gate  of  the  temple.  Peter  preached 
his  second  sermon,  declaring  that  the  lame  man 
was  healed  through  the  name  of  Jesus  and  urged 
them  to  believe  on  Him.  Peter  and  John  were 
then   thrown   in   prison.     But   the   work   of   God 


BIBLE   HISTORY. 


continued  to  grow  in  power  until  the  number  of 
believers  was  5000.  Peter  and  John  were  brought 
before  the  Sanhedrin  the  next  morning  and  or- 
dered to  keep  silence  about  Christ.  This  they 
declared  they  would  not  do  as  they  had  to  obey 
God  rather  than  men.  The  Sanhedrin  then  left 
them  go  free.  v  .     *u 

Barnabas  sold  a  property  and  gave  it  to  the 
early    church.       Ananias   and    Sapphira   for  pre- 
tending to  do  the  same,  but  keeping  back  part  of 
the  price  were  smitten  with  sudden  death,      ihe 
continued   increase   in   the   number   of   Christians 
aroused  the  alarm  of  the  Sadducees.     They  threw 
the  apostles  in  prison  when  an  angel  appeared  at 
nio-ht  and   set  them   free.     The   Sanhedrin   again 
brought    them   before     them,     when    Peter    then 
preached   his   third   sermon,   charging   them   with 
having  put  Jesus  to  death.     This  so  enraged  them 
that  they  were  about  to  kill  them,  when  Gamaliel 
checked  them  by  warning  them  not  to  do  so    lest 
in  so  doing,  they  might  be  fighting  against  God. 
The  number  of  Christians  grew  so  rapidly  that  it 
became  necessary  to  have  deacons  to  care  for  the 
poor,   especially  the   widows.     The   church   chose 
seven  deacons  of  whom  Philip  and   Stephen  be- 
came  prominent.     The   church   spread   so   rapidly 
that   it  affected  the  priests,   of  whom  a   number 
believed.  .  .     ,  .u 

Matters  now  came  to  a  crisis  between  the 
Jews  and  the  early  Church,  which  resulted  in  the 
stoning  of  Stephen.  Stephen,  the  boldest  of  the 
deacons  was  brought  before  the  Sanhedrin 
charged  with  blasphemy.  He  preached  a  sermon 
in  which  he  boldly  charged  them  with  having 
murdered  the  Just  One.  They  thereupon  stoned 
him  to  death,  but  not  till  he  had  seen  a  vision  of 
Jesus  glorified  in  heaven.  . 

Philip  then  went  down  to  Samaria  and  many 
211 


BIBLE   HISTORY. 

of  the  Samaritans  believed.  Peter  and  John  were 
sent  to  Samaria  to  examine  into  this  new  work 
of  grace  among  the  Samaritans,  who  were  half 
Gentiles.  They  having  looked  into  the  matter, 
received  them  into  the  church  by  the  laying  on  of 
hands,  at  which  time  the  Holy  Ghost  came  down 
upon  them.  Simon,  the  magician,  who  had  pro- 
fessed conversion,  wanted  to  buy  the  gift  of  the 
Holy  Spirit  with  money.  But  Peter  for  this  put 
him  out  of  the  church.  Philip  then  went  to  the 
far  south  and  on  the  way  to  Egypt  in  the  desert 
met  the  Ethiopian  eunuch  returning  from  Jeru- 
salem reading  his  Bible  as  he  rode  in  the  chariot. 
He  invited  Philip  into  his  chariot  to  explain  the 
Bible  to  him,  for  he  was  reading  Isaiah's  prophecy 
about  the  death  of  Christ.  Philip's  words  led  to 
the  conversion  of  the  eunuch  and  he  was  baptized. 
Saul,  a  young  man  at  whose  feet  those  who 
stoned  Stephen  had  laid  their  garments,  now  be- 
came the  great  persecutor  of  the  early  Christians 
at  Jerusalem.  He  also  started  for  Damascus 
with  letters  from  the  high  priest  intending  to  do 
the  same  there.  But  at  midday  just  before  he 
arrived  at  Damascus,  Jesus  in  glory  appeared 
to  him.  His  attendants  heard  only  the  sound,  but 
Saul  heard  the  voice  of  Jesus  asking  him  why 
he  persecuted  Him.  Blind  and  helpless  this  great 
persecutor  is  led  into  Damascus  and  lodged  at 
the  house  of  Judas  in  the  street  called  Straight. 
For  three  days  he  was  blind  and  then  Ananias 
at  God's  command,  came  to  him  and  gave  him 
God's  commission  to  preach  the  gospel  to  the 
Gentiles.  Ananias  laid  his  hands  on  him,  and  as 
he  received  the  Holy  Spirit,  the  scales  dropped 
from  his  eyes.  After  having  spent  several  years 
in  Arabia,  Saul  returned  to  Damascus  and 
preached  Jesus  whom  once  he  persecuted.  The 
Jews  became  so  enraged  at  him  that  they  laid  a 
212 


BIBLE   HISTORY. 

plot  to  kill  him.  But  he  was  let  down  In  a  basket 
from  a  window  and  so  escaped.  He  went  to 
Jerusalem  where  the  apostles  seem  at  first  to  have 
been  afraid  of  him.  Barnabas,  however,  cham- 
piotied  his  cause.  He  there  disputed  with  the 
Hellenists  so  boldly  that  he  had  to  leave  the  city. 
The  brethren  escorted  him  to  Caesarea  where  he 
sailed   for   Tarsus,   his   birthplace. 

While  God  was  thus  appointing  one  of  His 
disciples  for  special  work  among  the  Gentiles,  He 
was  opening  the  w^ay  for  the  preaching  of  the 
gospel  to  them.  Peter  while  visiting  the  churches 
on  the  plain  of  Sharon,  west  of  Jerusalem  healed 
Eneas  of  palsy  at  Lydda.  He  was  then  called  to 
Joppa  where  he  brought  Dorcas  back  to  life. 
At  Joppa,  while  praying  on  the  housetop  at  mid- 
day, he  saw  a  vision  of  clean  and  unclean  beasts 
in  a  sheet  let  down  from  heaven.  While  wonder- 
ing at  its  meaning  he  was  sent  for  to  come  to 
Caesarea  to  baptize  Cornelius  a  Roman  centurion 
who  was  a  Gentile.  As  he  did  so  the  Holy  Ghost 
fell  upon  them. 

The  persecution  of  Stephen  had  scattered 
the  Christians.  Some  of  them  founded  a  new  and 
strong  church  at  Antioch  far  to  the  north  of  Pal- 
estine. It  became  the  great  Gentile  church. 
When  the  news  of  this  reached  Jerusalem,  Barna- 
bas was  sent  to  inquire  into  this  new  movement 
which  brought  so  many  Gentiles  into  the  church. 
Under  his  preaching  there  were  many  added  to 
the  church.  He  then  went  to  Tarsus  and  brought 
Paul  to  assist  him  at  Antioch.^  The  disciples 
were  first  called  Christians  at  Antioch. 

A  great  persecution  broke  out  at  Jerusalem 
in  which  James,  the  brother  of  John  was  be- 
headed by  Herod.  Peter  also  was  thrown  into 
prison.  Because  Herod  saw  it  pleased  the  Jews 
he  intended  to  behead  Peter  after  Easter.  But 
213 


BIBLE    HISTORY. 

the  church  went  to  praying  for  Peter  and  in 
answer  to  prayer  an  angel  released  him.  Peter 
went  to  the  prayer-meeting  of  the  Christians  at 
the  house  of  Mary,  John  Mark's  mother.  Rhoda, 
the  servant  there,  at  first  refused  to  admit  him, 
but  having  been  admitted  he  then  departed  to 
Caesarea.  Herod  having  permitted  himself  to  be 
saluted  as  a  god,  died  in  great  agony  as  a  judg- 
rnent  of  God  on  him  for  such  impiety.  The  Chris- 
tians at  Antioch  sent  by  Barnabas  and  Saul  re- 
lief to  the  Christians  at  Jerusalem  in  their  per- 
secutions. 

SECTION  2. 

PAUL'S    MISSIONARY    JOURNEYS. 

The  life  of  Paul  divides  itself  into  four  parts, 
his  first,  second  and  third  missionary  journeys 
and  then  his  journey  to  Rome. 

a)  His  first  Missionary  Journey. 

The  church  at  Antioch  decided  to  send  out 
missionaries.  Paul  and  Barnabas,  together  with 
John  Mark,  went  to  the  island  of  Cyprus  in  the 
eastern  Mediterranean  sea.  At  Paphos  they 
found  a  Roman  official,  Sergius  Paulus,  whom 
they  led  to  Christ.  And  when  the  Jewish  sor- 
cerer Elymas  or  Barjesus,  withstood  them  he 
was  smitten  with  blindness  by  Paul,  whose  name 
was  now  changed  from  Saul  toPaul.  They  then  sailed 
northward  to  Perga  in  Asia.  Mark  however, 
left  them  and  went  back  home  to  Palestine  while 
Paul  and  Barnabas  proceeded  on  their  journey. 
At  Antioch  in  Pisidia,  Paul  preached  in  a  syna- 
gogue his  first  recorded  sermon  which  gained 
many  converts.  The  next  Sabbath  almost  the 
whole  town  flocked  to  the  synagogue.  But  the 
Jews,  jealous  of  the  Gentiles,  attacked  Paul.  He 
214 


BIBLE   HISTORY. 

then  turned  from  them  to  the  Gentiles,  many  of 
whom  beheved.  They  went  as  far  as  Iconi- 
um,  but  here  again  the  unbelieving  Jews  caused  a 
persecution  against  them.  Being  threatened  with 
stoning,  they  fled  to  Lystra.  There  the  healing 
of  a  cripple  caused  the  idolatrous  people  to  name 
Paul  after  their  god  Mercury,  and  Barnabas  after 
Jupiter.  The  people  wanted  to  sacrifice  to  them 
as  gods,  but  they  would  not  permit  it.  Paul  and 
Barnabas  made  some  converts.  But,  at  the  in- 
stigation of  some  Jews  who  had  come  there  from 
Antioch  and  Iconium,  Paul  was  stoned  and 
dragged  out  of  the  town  as  dead.  He  afterward 
revived  and  together  with  Barnabas  went  to 
Derbe,  where  they  gained  many  disciples.  From 
this  point  they  returned  on  their  own  tracks,  visit- 
ing again  Lystra,  Iconium  and  Antioch,  appointing 
elders  in  the  churches.  They  then  returned  to 
Antioch  in  Syria,  to  the  church  that  sent  them 
out  and  told  of  the  great  work  that  the  Lord  had 
done  through  them  among  the  Gentiles. 

There  came  then  a  great  controversy  m  the 
Christian  church  between  its  two  parts  —  the 
Jewish  and  the  Gentile.  The  Jewish  claimed 
that  the  Gentiles  ought  to  be  circumcised  and  ob- 
serve the  Jewish  rites,  which,  as  Gentiles,  they 
had  never  been  accustomed  to  do.  Paul  and 
Barnabas  were  sent  to  Jerusalem,  where  the  sub- 
ject was  brought  before  the  first  Christian  synod. 
The  Synod  decided  that  the  Gentiles  did  not  need 
to  be  circumcised,  but  that  they  should  abstain 
from  meats  offered  to  idols  and  also  take  up  a 
collection  for  the  poor  at  Jerusalem. 

b)   The  second  Missionary  Journey. 

Paul  and  Barnabas  again  started  from  Anti- 
och to  make  a  missionary  tour,  but  this  time  they 
separated,  because  Paul  was  not  willing  to  take 
315 


BIBLE    HISTORY. 

John  Mark  along.  So  Barnabas  took  Mark  and 
went  westward  to  Cyprus  and  Paul  started  north- 
ward taking  with  him  Silas.  When  he  arrived 
at  Derbe  and  Lystra  he  also  took  with  him 
Timothy,  his  favorite,  —  his  son  in  the  Lord. 
He  went  through  Phrygia  and  Galatia  in  what 
is  known  now  as  Asia  Minor.  He  wanted  to  go 
into  the  provinces .  of  Asia  and  Bithynia  but  he 
Was  forbidden  by  the  Spirit  to  do  so. 

So  he  went  to  the  western  coast  of  Asia 
Minor  where  at  Troas,  Luke  joined  him.  There 
he  saw  the  Macedonian  vision,  and  obeying 
it  he  went  northwestward  across  the  sea  to 
Europe  at  Neapolis  and  then  went  to  Philippi. 
There  he  led  to  the  conversion  of  Lydia,  a  seller 
of  purple.  Being  arrested  together  with  Silas  for 
healing  a  slave  girl  possessed  with  the  spirit  of 
divination,  they  were  cast  into  prison.  But  God's 
Spirit,  together  with  an  earthquake,  led  the  jailor 
to  ask  "what  must  I  do  to  be  saved."  To  this 
Paul  gave  his  memorable  reply  "Believe  on  the 
Lord  Jesus  Christ  and  thou  shalt  be  saved."  The 
jailor  was  baptized  and  the  next  day  Paul  and 
and  Silas  were  set  free. 

He  then  went  to  Thessalonica  where  he 
preached  Christ  in  the  synagogue  for  three  Sun- 
days. But  the  Jews  started  a  mob  against  him 
which  attacked  the  house  of  Jason.  Not  finding 
Paul  there,  they  dragged  Jason  before  the  rulers 
of  the  city,  charging  him  with  receiving  men  who 
turned  the  world  upside  down.  The  authorities 
took  security  of  Jason  and  thert  the  brethren 
quietly  sent  Paul  and  Silas  away  to  Berea.  There 
his  teachings  set  the  Bereans'to  wonderful  zeal  in 
Bible-reading.  But  the  Jews  came  from  Thessa- 
lonica and  stirred  up  the  people  against  them. 
So  Paul  was  sent  away,  although  Silas  and  Timo- 
thy stayed  there  for  a  time. 
216 


BIBLE    HISTORY. 

Paul  then  proceeded  southward  to  Athens. 
There  after  disputing  with  the  Epicureans  and 
Stoics  he  was  taken  to  Mars  Hill  where  he 
preached  his  matchless  sermon  (Acts,  chap.  17). 
But  when  he  came  to  speak  of  the  resurrection, 
he  was  interrupted  and  gained  but  few  converts 
among  them. 

He  then  went  to  Corinth,  where  he  met 
Aquila  and  Priscilla,  lately  driven  out  of  Rome 
by  persecution.  They  worked  with  Paul  as  tent- 
makers  which  was  also  Paul's  trade.  Paul 
preached  in  the  synagogue,  but  when  the  Jews 
opposed  him,  he  turned  to  the  Gentiles  and  was 
joined  by  Crispus  and  others.  Still  he  was 
greatly  depressed  by  the  opposition,  so  that  the 
Lord  gave  him  a  vision,  telling  him  that  he 
should  not  be  harmed  as  he  had  yet  much  people 
in  that  city.  The  Jews  rose  against  Paul  and 
brought  him  before  Gallio  the  Roman  deputy. 
But  Gallio,  thinking  their  case  was  about  a  mere 
quibble  between  the  different  parties  of  the  Jews, 
paid  no  attention  to  them  and  drove  them  from 
the  judgment-seat.  Paul  remained  at  Corinth 
eighteen  months  and  there  wrote  his  first  epistles 
of  I  and  n  Thessalonians.  He  then  crossed  the 
sea  eastward  to  Ephesus,  hastening  to  go  to 
Jerusalem  to  keep  the  feast.  He  then  completed 
his  trip  by  returning  to  his  starting  point  in 
Aritioch  in  Syria. 

c)   The  third  Missionary  Journey. 

Paul  started  a  third  time  from  Antioch,  going 
through  Galatia  and  Phrygia  to  Ephesus  where  he 
remained  more  than  two  years.  Since  he  had 
been  there  last,  Aquila  and  Priscilla  had  been 
living  there  and  had  found  a  man  of  Alexandria, 
Apollos,  whom  they  led  to  Christ.  Apollos  had 
been  a  disciple  of  John  the  Baptist.  Apollos  then 
217 


BIBLE   HISTORY. 

went  to  Corinth  where  he  revealed  himself  so 
versed  in  Scripture  and  so  eloquent  that  some  in 
the  congregation  there  preferred  him  to  Paul. 
Paul  also  found  at  Ephesus  twelve  disciples  of 
John  the  Baptist  whom  he  led  to  Christ  and 
baptized,  the  Holy  Spirit  falling  on  them  as  he 
did  so.  As  the  Jews  opposed  him  in  the  syna- 
gogue, he  formed  a  congregation  in  the  school  of 
lyrannus.  Many  believed.  Some  brought  their 
books  on  magic  worth  a  good  deal  of  money  and 
burned  them  in  a  public  bonfire.  But  Paul's 
teaching  became  so  popular  in  that  idolatrous  city 
that  a  tumult  was  raised  against  Paul.  The 
silversmiths,  who  made  and  sold  images  of  the 
goddess  Diana,  began  to  find  that  Christianity 
was  lessening  the  sales  of  their  images.  They 
therefore  caught  Gains  and  Aristarchus,  two  of 
Paul's  companions,  and  rushed  into  the  theatre. 
The  town  clerk,  however,  quieted  the  mob  and 
Paul  left  Ephesus  for  Macedonia.  During  his 
stay  at  Ephesus  he  wrote  his  two  epistles  to  the 
Corinthians  and  perhaps  also  the  epistle  to  the 
Romans. 

He  went  to  Corinth  where  he  spent  three 
months  and  he  wrote  his  epistle  to  the  Galatians. 
He  then  returned  from  Greece  to  Asia  Minor 
going  by  way  of  Philippi  and  Troas.  At  Troas 
he  remained  a  week.  There  when  Eutychus,  who 
had  fallen  asleep  while  Paul  was  preaching,  fell 
from  the  third  story  window,  Paul  restored  him 
to  life  again.  Paul  sailed  along  the  coast  of  Asia 
Minor  till  they  came  to  Miletus.  There  the 
elders  of  the  church  of  Ephesus  came  to  him  and 
bade  farewell  to  him,  weeping  sore.  He  then 
sailed  for  Tyre  where  he  remained  a  week.  Then 
he  travelled  south  to  Caesarea  where  Agabus 
bound  his  hands  and  feet  with  Paul's  girdle,  thus 
prophesying  that  Paul  would  be  bound  and  im- 
218 


BIBLE    HISTORY. 

prisoned.  Paul  arrived  at  Jerusalem  and  de- 
clared to  James  and  the  church  his  wonderful 
work  among  the  Gentiles.  To  prove  that  he  had 
not  taught  the  Jews  to  forsake  the  law  of  Moses, 
he  put  himself  under  a  vow  together  with  four 
others.  When  its  course,  which  lasted  nearly  a 
week,  was  over,  some  of  the  Jews  charged  Paul 
with  having  brought  Gentiles  into  the  sacred 
precincts  of  the  temple.  (He  had  had  Trophi- 
mus,  a  Gentile,  as  his  companion  in  Jerusalem). 
They  raised  a  riot  against  him  and  were  about 
to  attack  him,  when  Claudius  Lysius,  the  Roman 
officer  rescued  him.  He  gave  Paul  permission  to 
address  the  people,  which  he  did  standing  on  the 
steps  leading  to  the  Fort  Antonia.  In  this  ad- 
dress he  described  his  wonderful  conversion  out- 
side of  Damascus.  But  when  he  came  to  de- 
scribe the  stoning  of  Stephen,  the  Jews  raised  a 
tumult.  The  captain  then  hurried  him  away  to 
the  castle  and  was  about  scourging  him  when 
Paul  told  him  he  was  a  Roman  citizen  and  so 
Lysius  did  not  do  it. 

Later  Paul  was  brought  before  the  Sanhedrin 
where  Ananias,  the  high  priest,  commanded  them 
to  smite  him  on  the  mouth.  When  Paul  de- 
clared he  was  on  trial  for  his  faith  in  the  resur- 
rection (which  part  of  the  Sanhedrin,  the  Sad- 
ducees,  did  not  believe,  although  the  Pharisees 
believed  it),  the  Sanhedrin  broke  up  in  a  tumult 
between  these  two  parties.  Later  Paul's  nephew 
revealed  to  the  Roman  captain  a  plot  of  the  Jews 
to  kill  Paul.  So  Lysias  hurried  him  away  by 
night  to  Caesarea,  where  his  case  would  be  tried 
before  the  Roman  governor  Felix.  Five  days  af- 
ter, Ananias  the  high  priest  and  the  elders,  with 
a  certain  orator  named  Tertullus,  went  to  Caesa- 
rea to  bring  charges  against  Paul.  Paul  then 
made  a  splendid  defence.  Felix  retained  Paul 
219 


BIBLE   HISTORY. 

as  a  prisoner,  hoping  to  receive  bribes  from  him. 
On  another  occasion,  he  had  Paul  deliver  an  ad- 
dress before  him  and  his  wife  Drusilla  in  which 
Paul  reasoned  so  eloquently  of  righteousness, 
temperance  and  judgment  to  come,  that  Felix 
trembled.  Two  years  later,  when  Festus  became 
governor  in  the  place  of  Felix,  Paul  was  still  a 
prisoner.  The  chief  priests  and  elders  demanded 
of  Festus  that  Paul  be  brought  to  Jerusalem  for 
trial.  They  hoped  on  the  road  to  waylay  Paul 
and  kill  him.  Festus,  willing  to  gratify  the 
Jews,  asked  Paul  whether  he  would  be  willing 
to  go  to  Jerusalem.  Whereupon  Paul  appealed 
to  Caesar.  Festus  then,  in  order  to  be  able  the 
better  to  state  the  charges  against  Paul,  took  oc- 
casion when  King  Agrippa  and  Bernice  were 
visiting  him  to  have  Paul  speak  before  them. 
Paul  made  his  famous  defence  (Acts,  chap.  26), 
in  which  he  appealed  to  Agrippa  who  then  re- 
plied "Almost  thou  persuadest  me  to  be  a 
Christian".  Agrippa's  judgment  about  Paul's 
case  was  that  Paul  might  have  been  set  at  liberty 
if  he  had  not  appealed  to  Caesar. 

d)  Paul's  voyage  to  Rome. 

Festus  sent  Paul  to  Rome,  a  centurion  named 
Julius  having  him  in  charge.  From  Caesarea 
they  sailed  to  Sidon  northward,  then  to  Myra  in 
Lysia  where  they  changed  ships,  then  westward  to 
the  harbor  of  Fair  Havens  in  the  island  of 
Crete.  As  it  was  now  late  in  the  autumn,  Paul 
warned  them  against  going  farther  before  the 
winter  storms  set  in.  But  they  disobeyed  his  ad- 
vice and  sailed  for  Port  Phoenix.  The  north- 
east storm  (Euroclydon)  caught  them  and  they 
drifted  about  helplessly  for  fourteen  days.  They 
were  then  shipwrecked  at  the  island  of  Malta. 
But  through  God's  care  for  Paul's  sake,  not  one 


BIBLE   HISTORY. 

was  drowned.  Paul  remained  at  Malta  three  months 
where  he  healed  many  of  diseases,  especially 
the  father  of  Publius,  the  chief  man  of  the  island. 
They  then  sailed  past  Syracuse  to  Puteoli  in  the 
beautiful  bay  of  Naples.  They  there  landed  and 
travelled  northward  to  Rome.  They  were  met 
at  Three  Taverns  by  the  Christians  of  Rome. 
Finally  Paul  arrived  at  Rome  where  he  was  kept 
a  prisoner  till  his  case  was  decided.  He  seems 
however,  to  have  been  allowed  to  dwell  in  his 
own  hired  house.  He  invited  the  chief  men  of 
the  Jews  and  addressed  them  about  the  charges 
that  had  been  brought  against  him.  They  re- 
plied that  they  had  not  heard  from  Jerusalem 
about  his  case  and  as  for  the  Christians,  they 
were  everywhere  spoken  against.  At  Paul's  sec- 
ond interview  with  them,  some  believed  and  some 
did  not;  so  Paul  turned  to  the  Gentiles.  He 
dwelt  in  this  house  two  years  preaching  Christ. 

The  remainder  of  Paul's  life  is  obscure. 
About  it  we  have  nothing  but  scattered  hints  in 
his  Epistles.  Four  of  his  Epistles  are  called  the 
epistles  of  the  imprisonment,  because  they  were 
^vritten  during  his  imprisonment  at  Rome,  Ephe- 
sians,  Colossians,  Philippians  and  Philemon. 
The  books  of  first  Timothy,  second  Tim- 
othy and  Titus  were  written  later,  second  Tim- 
othy being  the  last  written,  just  before  his  death. 
Some  believe  that  he  had  only  one  imprisonment 
at  Rome,  others,  two.  In  either  case,  after  hav- 
ing been  a  prisoner,  he  was  put  to  death  for  his 
faith  by  the  cruel  emperor  Nero. 

The  later  history  of  the  early  Christian 
Church  in  the  first  century  is  very  meagre  of  facts. 
The  city  of  Jerusalem  was  destroyed  70  A.  D. 
Christian  tradition  says  that,  before  it  occurred, 
the  Christians  having  been  warned,  fled  from  the 
doomed  city.  Peter  seems  to  have  gone  east 
82? 


BIBLE   HISTORY, 

to  Babylon  where  he  was  aided  by  Mark  and 
where  he  wrote  his  epistles.  Timothy  became 
the  head  of  the  church  at  Ephesus  where  he  was 
succeeded  by  John.  John  was  banished  to  the 
island  of  Patmos,  where  he  wrote  his  book  of 
Revelations,  followed  later  by  his  gospel  and  last 
of  all,  when  he  was  very  old,  by  his  epistles. 


BOOK   TV. 


HISTORY 


OF  THE 


REFORMED   CHURCH. 


HISTORY     OF    THE     REFORMED 
CHURCH. 

Our  Reformed  Church  has  had  its  home  in 
three  lands,  Switzerland,  Germany,  and  the 
United  States.  It  was  the  oldest  of  the  Protest- 
ant Churches,  having  been  founded  (1516)  to- 
gether with  tne  Lutheran  Church,  in  the  days  of 
the  Reformation.  The  only  Evangelical  church, 
that  is  older,  is  the  Waldensian  of  Italy,  founded 
in  the  twelfth  century. 

The  name  of  our  Church  —  Reformed  —  is 
derived  from  the  fact  that  the  first  attempt  of 
the  Reformers  was  to  reform  the  Catholic  Church 
from  within.  And  when  they  were  forced  out 
of  the  Church  the  name  clung  to  them  and  they 
accepted  it. 


Chapter  I. 
SWITZERLAND. 

SECTION    I. 

ULRIC  ZWINGLI. 

Ulric  Zwingli  was  the  founder.  -  He  was 
born  at  Wildhaus,  a  village  in  north  -  eastern 
Switzerland  on  New  Year's  day  1484.  His  New 
Year's  birth  was  destined  to  usher  a  new  day 
into  the  world's  religious  history.  He  was  edu- 
cated for  the  Catholic  priesthood  at  Basle  and 
Berne  in  Switzerland  and  at  Vienna  in  Austria. 
His  first  congregation  was  at  Glarus  (1506 — 1516)  ; 
his  second  at  Einsiedeln  (1516 — 1518)  ;  his  third 
15  225 


HISTORY   OF   THE   REFORMED   CHURCH, 

at  Zurich  (1519 — 1531),  all  located  in  north-east- 
ern Switzerland. 

He  says  he  began  preaching  the  gospel  in 
1516  at  Einsiedeln.  (Luther  nailed  his  theses  on 
the  church. door  at  Wittenberg  Oct.  31,  1517.)* 

The  causes  that  led  Zwingli  to  leave  the 
Catholic  church  and  become  a  reformer  were  of 
two  kinds,  remote  and  immediate.  The  remote 
were : 

1.  His  early  education  under  the  influence  of 
Humanism,  (the  study  of  the  classics)  which  gave 
him  liberal  ideas. 

2.  The  influence  of  Thomas  Wyttenbach  at 
Basle  (1505)  who  taught  him  two  ideas,  which  be- 
came the  seed-corn  for  his  future  reformation, 
(a)  that  the  Bible  was  a  higher  guide  and  authori- 
ty than  the  Church,  (b)  that  the  death  of  Jesus 
was  our  only  ransom  from  sin. 

3.  His  Patriotism.  He  saw  the  members  of 
his  congregation  at  Glarus  join  the  foreign  armies 
of  the  pope  and  the  French  and  he  became  dis- 
gusted with  the  immoral  results  of  this.  Two 
visits  to  Italy  as  chaplain  of  the  troops  opened 
his  eyes  the  more  fully  to  the  evils  of  the  Catho- 
lic religion. 

4.  The  discovery  of  an  old  liturgy  at  Mollis 
near  Glarus  which  revealed  that  formerly  the 
Catholics  used  to  give  the  wine  to  communicants 
as  well  as  the  bread. 

Thesd  remote  influences  were  gathered  to- 
gether and  brought  to  a  climax  by  a  direct  in- 
fluence, which  appeared  in  15 16.  namely,  the  pub- 
lication of  the  New  Testament  in  the  Greek  lan- 
guage by  Erasmus.  This  revealed  to  him  that 
on  many  points  the  Catholic  Church  had  departed 

*  Note.  Lefevre,  the  reformer  of  the  French  Re- 
formed church  as  early  as  1512  taught  Evangelical 
doctrine. 

226 


HISTORY   OF  THE  REFORMED   CHURCH. 

from  the  gospel  doctrines  and  rites  of  the  New 
Testament.  He  became  so  intensely  interested  in 
it  that  he  committed  whole  epistles  to  memory, 
an  excellent  example  for  all  Reformed  to  commit 
Bible  verses  to  memory.  This  enabled  him  later 
to  reply  with  convincing  power  to  the  enemies  of 
the  reformation. 

The  two  doctrines  which  he  emphasized  in 
beginning  the  Reformation  were  those  taught  him 
by  Wyttenbach  —  the  supremacy  of  the  Bible 
over  the  Church  and  the  death  of  Jesus  as  our 
ransom.  These  he  seems  to  have  begun  preaching 
at  Einsiedeln,  but  especially  at  Zurich.  On  New 
Years'  day  15 19  he  astonished  the  people  at  Zu- 
rich by  announcing  that  he  would  hereafter  preach 
to  them  on  the  gospel  of  Matthew.  As  the  people 
had  had  little  or  no  preaching  from  the  Bible  for 
centuries  this  created  a  tremendous  sensation. 
Under  his  severe  labors  his  health  broke  down 
and  he  went  away  to  Ragatz  to  rest.  But  the 
plague  broke  out  at  Zurich  and  like  a  faithful 
pastor,  he  came  back,  only  to  fall  a  victim  of  it. 
Although  almost  sick  unto  death.  God  spared  his 
life  for  great  purposes,  overruling  his  sickness 
to  complete  his  experience  of  the  evangelical  gos- 
pel. From  1519  to  1525  he  labored  to  introduce 
into  Zurich  the  new  doctrines  of  the  Reformation 
by  means  of  conferences,  and  on  Easter  day  1525 
its  introduction  was  completed  by  the  adminis- 
tration of  the  Lord's  Supper  after  the  Protestant 
mode,  by  giving  the  wine  as  well  as  the  bread  to 
the  church  members. 

The  new  views  of  the  reformation  spread 
through  Switzerland.  From  Zurich  as  a  centre 
they  spread  westward  to  Basle.  There  the  citi- 
zens cast  out  the  images  from  the  Catholic  church- 
es and  Ecolampadius  became  the  great  reformer. 
They  also  spread  north  and  east  into  the  neigh- 
227 


HISTORY   OF   THE   REFORMED   CHURCH. 

boring  districts  of  St.  Gall,  the  Grisons,  etc.  But 
the  most  important  event  was  their  introduction 
into  the  state  (canton)  of  Bern,  south  of  Zurich. 
There  Haller  had  preached  them  amid  great  op- 
position until  finally  a  conference  was  held  there 
in  1528.  While  Zwingli  was  preaching  in  the 
cathedral  at  Bern,  a  friar,  who  came  to  celebrate 
mass,  was  converted  by  the  sermon  and  publicly 
threw  off  his  robes.  As  a  result  of  this  con- 
ference that  large  canton  of  Bern  became 
Protestant. 

The  next  important  event  of  his  life  was  the 
Marburg  conference  when  the  Prince  (Landgrave) 
of  Hesse  in  Germany  tried  to  unite  the  two 
Protestant  churches  —  the  Lutheran  and  Re- 
formed. It  was  held  at  Marburg  in  western  Ger- 
many Oct.  1st  1529.  There  Luther  and  Zwingli 
met  face  to  face,  the  only  time  in  their  lives.  An 
epidemic  broke  up  the  conference,  when  the  Land- 
grave insisted  on  their  coming  to  some  union. 
Fifteen  Articles  were  drawn  up,  on  which  they 
all  agreed  except  one,  —  about  the  Lord's  Sup- 
per, Zwingli  held  out  his  hand  to  unite,  but 
Luther  refused  and  the  attempt  failed  and  so 
those  two  great  churches  of  the  reformation  have 
ever  since  remained  separate. 

The  last  scene  in  Zwingli's  life  was  his  death. 
in  1531  the  five  mountain  cantons  southeast  of 
Zurich,  which  were  intensely  catholic,  attacked 
Zurich  suddenly.  Zwingli  went  out  with  the  Zu- 
rich army  as  chaplain  to  the  battle  of  Cappel, 
about  ten  miles  south  of  Zurich.  There,  while 
stooping  to  minister  to  a  fallen  soldier,  he  was 
struck  by  a  stone.  His  last  words  were,  "They 
may  kill  tne  body,  but  they  can  not  kill  the  soul." 
The  army  of  Zurich  was  driven  off  of  the  field 
and  Zwingli's  body  was  burned  by  the  Catholics, 
who,  to  show  their  hatred,  mixed  his  ashes  with 
228 


HISTORY    OF    THE    REFORMED    CHURCH. 

that  of  swine.  So  died  the  martyr  of  the  first 
great  quartette  of  the  reformers,  composed  of 
Luther  and  Melancthon  of  the  Lutheran  church 
and  Zwingli  and  Ecolampadius  of  the  Reformed. 

SECTION  2. 

BULLINGER  AND  CALVIN. 

But' the  death  of  Zwingli  did  not  crush  the 
Reformation.  Though  the  workers  die,  God's 
work  goes  on.  God  raised  up  two  men,  Henry 
Bullinger  at  Zurich  for  northern  Switzerland, 
and  John  Calvin  at  Geneva  for  southern  Switzer- 
land, to  complete  the  work  Zwingli  had  begun. 

Henry  Bullinger  was  born  in  Switzerland  but 
educated  in  Holland  and  Germany,  where  at 
Cologne  he  became  a  Protestant.  When  he  re- 
turned to  Switzerland  he  found  that  his  canton 
of  Zurich,  had  like  himself,  become  Reformed. 
He  became  pastor  near  Zurich  but  was  driven  out 
by  the  war  that  caused  Zwingli's  death  and  fled 
to  Zurich.  There  the  church  was  anxiously  look- 
ing for  a  suitable  successor  to  Zwingli.  Bul- 
linger's  fearless  preaching  won  him  the  place  and 
although  he  was  yet  young,  he  was  elected  Zwing- 
li's successor.  His  learning,  eloquence,  common 
sense  and  earnest  piety  made  him  worthy  to  fol- 
low Zwingli.  He  died  as  head  of  the  church  at 
Zurich  in  1575. 

John  Calvin,  the  other  successor  of  Zwingli, 
was  a  Frenchman  by  birth.  In  early  life  he  was 
educated  to  be  a  lawyer  and  showed  such  great 
ability  that  he  frequently  was  asked  to  lecture  in 
place  of  his  teacher.  God,  however,  led  him  to 
Christ  and  he  became  a  fearless  preacher.  But 
he  was  driven  out  of  France  because  he  was  a 
Protestant.  Meanwhile  another  reformer,  Wil- 
Ham  Farel,  who  had  been  driven  out  of  France 
229 


HISTORY   OF   THE  REFORMED  CHURCH. 

because  he  was  a  Protestant,  had  begun,  under 
the  protection  of  the  canton  of  Bern,  to  preach 
the  gospel  in  southern  Switzerland  where  the 
French  language  was  spoken.  He  crossed  the  lake 
of  Neuchatel  in  south-western  Switzerland  and 
preached  the  first  Protestant  sermon  in  that  canton 
on  a  tombstone  in  the  cemetery,  because  the  Cath- 
olic bishop  had  forbidden  his  preaching  in  any 
of  the  churches.  By  his  efforts  the  canton  of 
Neuchatel  became  Reformed.  But  he  had  his 
eye  on  a  greater  city,  Geneva.  He  began  preach- 
ing there  although  they  tried  to  shoot  him,  when 
he  replied,  "I  fear  your  gun  no  more  than  I  do  a 
popgun."  They  tried  to  poison  him  but  fortunate- 
ly he  did  not  eat  of  the  soup  in  which  it  was 
placed.  In  spite  of  this  opposition,  the  gospel 
increased  in  power  so  much  that  at  Geneva  he 
prayed  the  Lord  to  send  a  helper  and  God  an- 
swered his  prayer. 

For  Calvin  happened  to  pass  through  Geneva 
in  1536  on  his  way  to  Germany,  where  he  ex- 
pected to  study.  Farel  happened  to  hear  that  he 
was  in  Geneva  and  pled  with  him  to  stay.  Calvin 
at  first  refused,  saying  he  wanted  to  study,  —  to 
travel, —  to  rest.  Farel  reminded  him  how  Jonah 
fled  from  duty  and  was  punished.  Calvin  re- 
plied that  he  was  not  strong  enough  to  be  the 
reformer  of  Geneva.  Farel  finally  called  down 
God's  curse  on  him  if  he  would  not  stay.  _  Calvin 
trembled  like  a  leaf  and  after  considering  the 
subject  for  a  night  decided  to  accept  Farel's  call 
as  from  God  and  stay  at  Geneva.  Calvin  began 
to  thoroughly  organize  the  church  there,  but  his 
reforms  were  so  strict  that  he  was  compelled  to 
leave  for  several  years  (1538 — 1540,  but  they 
were  glad  to  recall  him.  He  so  reformed  the  city 
morally  as  well  as  religiously,  that  it  became  the 
model  city  of  its  age.  He  was  a  great  theologian 
230 


HISTORY   OF  THE   REFORMED   CHURCH, 

and  commentator  on  the  Bible.  He  completed  the 
the  organization  of  our  church.  Zwingli  had  be- 
gun its  organization  by  founding  a  synod,  Calvin 
completed  it  by  organizing  the  lower  church  courts 
as  classes  and  consistories.  He  also  prepared  the 
way  for  liberty  by  beginning  the  separation  of 
the  church  from  the  state,  and  this  movement 
ultimately  led  to  the  founding  of  great  republics 
as  Holland  and  the  United  states.  He  died  May 
27th,  1564. 


Chapter  II. 

GERMANY. 

The  Reformed  Church  spread  from  Switzer- 
land, its  birthplace,  out  in  every  direction  into 
other  parts  of  Europe.  Its  doctrines  spread 
southward  into  Italy  but  were  crushed  by  the 
Catholics  in  the  inquisition.  They  spread 
eastward  into  Poland,  Bohemia  and  Hungary;  in 
Bohemia  they  were  crushed  out  with  awful  atroci- 
ties by  the  Jesuits  and  in  Hungary  many  suffered 
for  their  faith.  They  spread  westward  into  France, 
where  the  terrible  massacre  of  St.  Bartholo- 
mew (1572)  killed  70,000  and  the  Revocation  of 
the  Edict  of  Nantes  (1675)  drove  out  500,000 
more.  The  Reformed  church  has  therefore  been 
especially  the  church  of  the  martyrs.  She  has 
had  more  martyrs  die  for  her  faith  than  any  other 
Protestant  Church.  She  spread  northward  into 
Holland  where  under  the  fearful  persecution  of 
Spain,  her  martyrs  were  counted  by  the  thousands. 
She  also  spread  into  Scotland  and  England.  To- 
day the  Reformed  are  found  in  every  continent 
except  Australia.  But  it  is  especially  with  Ger- 
many that  we  have  to  do.  for  it  was  from  that  land 
our  forefathers  brought  our  faith. 
231 


HISTORY   OF  THE  REFORMED  CHURCH. 
SECTION    I. 

JOHN  A'LASCO. 

In  1524  the  Reformed  doctrines  were  intro- 
duced into  Strasburg  in  Southwestern  Germany 
by  the  reformers  Zell  and  Bucer,  but  later  they 
were  forbidden.  They,  however,  found  a  per- 
manent foothold  in  northwestern  Germany  at  Em- 
den  where  Aportanus  founded  a  congregation  in 
1526.  This  church  was  later  permanently  estab- 
lished through  the  work  of  John  A'Lasco. 

John  A'Lasco  was  the  great  Reformer  of  three 
lands,  Germany,  England  and  Poland.  He  was 
bom  in  Poland  in  1499  and  was  of  noble  family. 
He  soon  gained  high  honors  in  the  Catholic  Church 
because  his  uncle  was  one  of  its  highest  officials, 
but  he  was  not  satisfied.  He  had  been  influenced 
by  the  Reformation,  with  which  he  had  come  in- 
to contact,  while  on  a  tour  as  a  young  man,  es- 
pecially when  in  Switzerland,  he  met  Zwingli  in 
1523.  As  a  result  he  finally  gave  up  all  his  splen- 
did prospects  in  the  Catholic  church  and  re- 
nounced his  title  of  nobility  in  order  to  become 
an  humble  preacher  of  the  gospel,  like  Moses, 
"esteeming  the  reproach  of  Christ  greater  riches, 
than  the  treasures  of  Egypt."  He  left  Poland  and 
was  appointed  superintendent  of  the  church  at 
Emden  in  1544.  He  was  then  called  to  London 
where  he  became  pastor  of  the  foreigners  (Dutch, 
French,  etc.),  to  whom  was  given  the  church  of 
Austin-Friars.  He  there  organized  the  congrega- 
tion thoroughly  after  the  presbyterian  form  of 
government,  as  Zwingli  had_  done  by  synods  and 
Calvin  by  classes  and  consistories.  Soon  after, 
the  Catholic  queen  Mary  began  terribly  persecut- 
ing the  Protestants  and  A'Lasco  and  many  of  his 
congregation  were  compelled  to  flee.  They  sailed 
for  Germany,  but  the  winter's  storms  drove  thein 


HISTORY    OF   THE   REFORMED   CHURCH. 

to  Denmark,  where  the  people  drove  them  away 
because  they  were  Reformed  as  did  also  some  of 
the  northern  cities  of  Germany.  They  at  last 
found  an  asylum  at  Emden  and  Frankfort  in 
Germany.  A'Lasco  became  pastor  at  Frankfort. 
But  in  the  meantime  his  native  country  of  Poland 
began  receiving  the  gospel,  and  he  was  recalled 
there,  glad  to  found  a  Reformed  church  there 
and  to  translate  the  Bible  into  its  language.  He 
died  in  1560,  one  of  the  most  beautiful  characters 
among  the  reformers,  "a  soul  without  a  stain," 
as  Erasmus  used  to  call  him. 

SECTION  2. 

ELECTOR     FREDERICK     III.     AND     THE 
HEIDELBERG    CATECHISM. 

But  it  was  the  introduction  of  our  church 
into  Heidelberg  in  western  Germany  that  gave  it 
a  permanent  home  in  Germany.  Elector  Freder- 
ick III.  (also  called  the  Pius)  was  ruler  of  the 
Palatinate  of  which  Heidelberg  was  the  capital. 
He  became  Reformed  and  ordered  two  of  his 
ministers,  Zachariah  Ursinus  and  Casper  Olevia- 
nus  to  prepare  a  catechism.  He  published  this 
catechism,  which  is  called  the  Heidelberg  Cate- 
chism, its  preface  being  dated  January  19th,  1563. 

Ursinus  was  bom  in  eastern  Germany  at 
Breslau,  July  i8th,  1534,  and  after  studying  under 
Alelancthon  at  Wittenberg  University  and  teach- 
ing at  his  native  city  he  was  driven  out  because 
he  was  Reformed.  He  went  to  Zurich,  where  he 
studied  under  Peter  Martyr  and  was  called  to 
Heidelberg  as  professor.  He  was  a  fine  theo- 
logian. 

Casper  Olevianus  was  born  at  Treves  in  west- 
ern Germany  August  30th,  1536.  He  was  led  into 
the  ministry  by  a  providence.  While  almost 
233 


HISTORY   OF   THE   REFORMED   CHURCH. 

drowning  in  a  river  at  Bourges,  France,  where  he 
was  studying,  he  vowed  that  if  God  would  spare 
his  life,  he  would  become  a  minister.  True  to  his 
promise,  he  studied  under  Calvin  at  Geneva. 
He  then  preached  the  gospel  m  his  native  city, 
Treves,  for  which  he  was  imprisoned  and  driven 
out.  But  Elector  Frederick  III.  called  him  to  be 
the  superintendent  of  the  Reformed  Church  in  the 
Palatinate  and  with  Ursinus  he  was  appointed  to 
compose  our  Catechism. 

When  the  catechism  appeared,  it  gained  such 
popularity  that  it  went  through  several  editions 
during  its  first  year  (1563).  But  the  Catholic 
and  Lutheran  princes  of  Germany  bitterly  opposed 
it.  And  finally,  Frederick  III.  of  the  Palatinate, 
was  summoned  to  appear  before  the  Diet  of  Ger- 
many at  Augsburg  (1566)  to  answer  for  his 
catechism.  His  friends  urged  him  not  to  go  to 
the  Diet  as  they  feared  his  country  and  perhaps 
his  ^  life  ^  might  be  taken  from  him  for  pub- 
lishing it.  But  he  had  the  spirit  of  the 
martyr  and  bravely  appeared  before  the  Diet. 
There  he  made  his  great  defence  of  the  catechism 
May  I4th,_  1566.  In  doing  so  he  entered  the  room 
of  the  Diet,  followed  by  his  son,  Casimir,  who 
carried  a  Bible,  He  declared  that  his  catechism 
was  in  harmony  with  the  Bible.  So  eloquently 
did  he  defend  it  that  when  he  closed,  two  of  the 
Lutheran  nobles  complimented  him.  He  was 
finally  permitted  to  continue  the  use  of  his  cate- 
chism and  as  a  result  we  in  America  have  this 
priceless  treasure  as  the  creed  of  our  church. 

Frederick  III.  was  one  of  the  most  pious 
princes  of  his  age.  When  asked  why  he  did  not 
build  more  forts,  he  replied  in  the  words  of  Lu- 
ther's hymn,  "A  mighty  fortress  is  our  God." 
He  died  October  26th,  1576  and  was  succeeded  by 
his  son,  Lewis,  who  reintroduced  the  Lutheran 
234 


HISTORY    OF    THE    REFORMED    CHURCH, 

faith  into  the  Palatinate.  As  a  result,  both  Ur- 
sinus  and  Olevianus  were  compelled  to  leave  the 
country.  Ursinus  went  to  Neustadt,  southwest 
of  Heidelberg,  where  he  taught,  and  died  March 
6th,  1583.  Olevanius  went  from  Heidelberg  to 
Herborn,  where  he  taught,  and  died  March  15th, 
1597-  Olevianus,  when  dying,  was  asked  about 
his  salvation  and  replied,  "I  am  most  certain," 
thus  echoing  his  faith  in  the  first  answer  of  our 
catechism. 

Our  Reformed  faith  after  it  had  been  intro- 
duced into  Heidelberg,  spread  into  other 
districts  of  Germany,  —  northward  to  Nassau, 
Westphalia  and  the  Rhine  Provinces,  east- 
ward into  Hesse  Cassel  Lippe,  Anhalt, 
even  to  Berlin,  the  capital  of  Brandenburg.  There 
the  Prince,  John  Sigismund,  announced  to  his 
chcincellors  before  Christmas  1613  that  on  Christ- 
mas day  he  would  celebrate  the  Lord's  Supper 
after  the  Reformed  mode  by  using  bread  instead 
of  wafers.  Since  then  the  royal  family  of  Prus- 
sia, from  whom  the  Emperor  of  Germany  is  de- 
scended, has  been  Reformed,  although  the  present 
Emperor  belongs  to  the  Evangelical  Church  of 
Germany,  which  is  the  union  of  the  Reformed 
and  Lutherans. 

Of  this  line  of  prmces  of  Brandenburg  the 
most  interesting  to  the  Reformed  is  the  Great 
Elector  Frederick  William.  He  was  the  great 
defender  of  the  Reformed  in  the '17th  Century. 
His  wife  was  equally  interesting,  Louisa  Henri- 
etta, who  led  to  the  publication  of  the  great  Ger- 
man hymn  "Jesus  meine  Zuversicht"  (Jesus  my 
eternal  Trust).  She  was  a  beautiful  Christian 
character,  her  home  at  Oranienbuig  near  Berlin, 
being  a  veritable  chapel  of  prayer  nnd  praise. 
She  died  June  28,  1667  and  the  great  Elector  after 
mourning  her  loss,  finally  died  May  9,  1688. 
235 


HISTORY    OF    THE    REFORMED    CHURCH. 
SECTION    3. 

THE  PERSECUTIONS  OF  THE  REFORMED. 

Why  did  our  forefathers  conie  to  America 
is  the  question  that  has  often  been  asked.  The 
answer  is  that  they  came  because  of  the  persecu- 
tions and  wars  in  the  German  Fatherland  and  be- 
cause of  the  poverty  caused  by  them.  They  looked 
across  the  ocean  to  the  new  world  of  America 
as  an  asylum  where  they  might  gain  religious 
liberty  and  also  sufficient  means  to  live.  The 
wars  and  persecutions  of  our  German  forefathers 
took  place  mainly  in  two  periods : 

1.  The   Thirty   Years'    War    (161&— 1648). 

2.  The  Palatinate  Wars  (1688— 1695  and 
later). 

I.  The  Thirty  Years'  War  was  caused  by  the 
Prince  of  the  Palatinate,  Elector  Frederick  V, 
accepting  the  crown  of  Bohemia.  For  that  he 
was  attacked  by  his  rival  Ferdinand,  the  Emperor 
of  Germany  and  defeated.  He  was  deprived  of 
his  country,  the  Palatinate,  a  Catholic  prince  was 
placed  on  his  throne  and  he  became  an  exile.  The 
Reformed  people  of  the  Palatinate  and  of  other 
districts  in  Germany  were  greatly  oppressed. 
Hostile  armies  overran  their  lands,  destroy- 
ing, burning,  ravaging  the  country  and  killing  or 
illtreating  the  people.  The  university  of  Heidel- 
berg was  lost  to  them,  most  of  its  famous  library 
being  carried  away  to  Rome.  In  1627  the  Re- 
formed of  Heidelberg  were  summoned  to  the  city 
hall  and  commanded  to  give  up  their  religion. 
This  they  bravely  refused  to  do,  declaring  they 
would  give  up  everything,  yes,  even  leave  their 
country  rather  than  give  up  their  Reformed  faith. 
Famine  and  pestilence  followed  close  on  to  each 
other  in  this  war  until  finally  in  all  the  rich 
236 


HISTORY   OF  THE  REFORMED   CHURCH. 

Palatinate  there  were  only  two  hundred  farmers 
in  1636,  and  around  Heidelberg  there  were  more 
wolves  than  men. 

2.  The  Palatinate  Wars,  (1688— 1693).  In 
1688  the  King  of  France  sent  his  armies  to  ravage 
the  Palatinate.  They  destroyed  1200  towns  and 
villages  and  made  40.000  families  homeless  in 
winter,  Heidelberg's  beautiful  castle  was  blown 
up  March  2nd,  1689  and  is  now  a  ruin,  but  the 
most  beautiful  ruin  in  Europe.  In  1693  another 
French  army  was  sent  into  the  Palatinate.  It 
captured  Heidelberg  and  destroyed  what  had  been 
left  by  the  previous  invasion.  One  hundred  Re- 
formed churches  fell  into  the  hands  of  the  Cath- 
olics and  two  hundred  Reformed  ministers  and 
schoolteachers  were  driven  out. 

After  the  wars  of  1688  and  1693  came  a  period 
of  peace.  But  the  persecutions  of  peace  are 
sometimes  more  severe  than  those  of  war.  For 
more  than  a  century  the  Reformed  of  the  Palatin- 
ate were  ruled  by  Catholic  princes  (1685 — 1802). 
The  Catholics  often  persistently  oppressed  them 
for  being  Reformed.  They  took  possession  of 
their  cemeteries  and  then  of  their  churches,  — 
they  had  their  bells  ring  for  Catholic  festivals  and 
hours  of  prayer,  —  compelled  them  to  kneel  in 
the  street  when  the  pyx  (containing  the  Lord's 
Supper  for  the  sick)  passed  by.  In  1705  the 
largest  church  of  the  Reformed  at  Heidelberg, 
the  Holy  Ghost  church,  was  taken  from  them  and 
given  to  the  Catholics.  Through  the  intercession 
of  Protestant  princes  the  church  was  finally  given 
back  to  the  Reformed.  But  in  1719  the  prince 
not  only  took  this  church  from  the  Reformed 
but  also  forbade  the  use  of  the  Heidelberg  Cate- 
chism. Again  through  the  intercession  of  Prot- 
estant princes  that  church  was  returned  to  the 
Reformed  and  the  catechism  was  permitted  to  be 
237 


HISTORY  OF   THE  REFORMED  CHURCH. 

used.  But  in  1755  the  meetings  of  the  synods 
were  forbidden  and  also  of  their  classes,  so  that 
no  synod  was  held  for  thirty  four  years  (1755 — 
1789).  Finally  in  1799  the  last  Catholic  ruler 
allowed  religious  liberty.  The  wonder  was  that 
after  almost  two  centuries  of  persecution  (1618 — 
1800)  there  was  any  Reformed  Church  left  in  the 
Palatinate.  No  wonder  our  forefathers  came  to 
America  to  gain  religious  liberty  and  a  home. 


Chapter  III. 
AMERICA. 

SECTION    I. 

THE  FOUNDING  OF  THE  REFORMED 
CHURCH. 

Long  before  our  German  forefathers  came  to 
America  in  the  18th  century,  the  Reformed  from 
Holland  had  started  a  church  at  New  York  (New 
Amsterdam)  in  1628  which  is  now  the  oldest 
Evangelical  Church  in  this  country.  The  first 
governor  of  New  York  (1626)  was  Peter  Minuit 
who  was  an  officer  in  the  Reformed  church.  He 
later  (1638)  founded  a  colony  of  Swedes  in 
Delaware.  Our  German  forefathers  however, 
did  not  come  to  America  in  large  numbers  until 
about  1720,  when  they  began  settling  the  Schuyl- 
kill and  Perkiomen  Valleys  of  Pennsylvania,  and 
later  going  farther  into  the  wilderness  into  Le- 
high and  Lancaster  counties  of  the  same  state. 

The  first  Reformed  congregation  in  America 
was  organized  by  Rev.  Henry  Haeger,  who  came 
to  Virginia  in  1714.  The  first  Reformed  minister 
who  came  to  Pennsylvania  was  Rev.  Samuel 
Guldin.  He  had  been  a  minister  at  Bern.  Switzer- 
238 


HISTORY   OF   THE   REFORMED   CHURCH. 

land  and  came  to  America  in  1710  and  lived  in 
the  suburbs  of  Philadelphia.  He  occasionally 
preached  but  did  not  do  anything  toward  organiz- 
ing congregations.  The  man  who  organized  the 
Reformed  church  was  Rev.  John  Philip  Boehm. 
He  had  been  a  schoolmaster  at  Worms  in  Ger- 
many and  came  to  America  in  1720.  In  1725,  as 
there  were  no  ministers  to  preach  there  to  the  Re- 
formed, those  who  lived  at  Falkner's  Swamp, 
Skippack  and  White  Marsh,  Pa.,  prevailed  on 
Boehm  to  become  their  pastor  even  though  he 
had  not  yet  been  ordained.  He  finally,  reluctant- 
ly yielded  to  their  wishes.  He  organized  those 
three  congregations  and  later  congregations  at 
Tulpehocken  and  Conestoga. 

In  1727  Rev.  George  Michael  Weiss  arrived 
at  Philadelphia  and  founded  the  First  Reformed 
church  there.  He  soon  came  into  conflict  with 
Boehm,  for  he  felt  Boehm  was  acting  irregularly 
because  he  was  preaching  without  ordination. 
The  difficulty  was  finally  overcome  by  the  ordina- 
tion of  Boehm  by  the  Dutch  Reformed  ministers 
at  New  York  in  1729. 

In  1746  Rev.  Michael  Schlatter  came  to  Amer- 
ica, authorized  by  the  Reformed  church  of  Holland 
to  organize  the  German  Reformed.  He  complet- 
ed Boehm's  work  of  organization  by  gathering 
the  various  congregations  into  a  Coetus  which 
held  its  first  meeting  at  Philadelphia,  September 
29th,  1747.  There  were  present  four  ministers, 
Boehm,  Weiss,  Rieger,  and  Schlatter  and  twenty 
seven  elders  representing  twelve  congregations. 

SECTION  2. 

THE  HISTORY  OF  THE  COETUS. 

In  1751  Schlatter,  who  had  traveled  extensive- 
ly in  Pennsylvania,  Maryland  and  even  Virginia 
returned  to  Europe  to  get  more  aid.  and  the  next 
239 


HISTORY  OF  THE  REFORMED  CHURCH. 

year  he  returned  to  America  with  six  young 
ministers  of  whom  Otterbein  and  Stoy  were  the 
most  prominent.  In  1754  Schlatter  left  the  Coe- 
tus  and  lived  near  Philadelphia  where  he  died. 
The  Reformed  church  of  Holland  sent  over  a 
number  of  ministers  of  whom  Weyberg,  Hendel, 
Helffrich  and  Helffenstein  were  the  most  promi- 
nent. These  with  a  number  of  ministers  raised 
up  in  this  country,  as  Weber,  Weymer,  Wack  and 
others  laid  good  foundations  for  our  church. 

During  the  Revolution  our  church  suffered 
severely.  Most  of  the  Germans  sided  with  the 
patriots  against  England,  although  there  were  a 
few  Royalists  who  clung  to  the  King.  One  of  the 
most  eloquent  ministers  in  the  colonies  was  Rev. 
J.  J.  Zubly  of  Savannah.  Ga.  He  became  promi- 
nent at  the  beginning  of  the  Revolution  and  was 
elected  to  the  Congress  but  later  fell  under  sus- 
picion and  was  exiled  by  the  patriots.  But  others 
were  very  outspoken  patriots.  Rev.  Dr.  Wey- 
berg of  Philadelphia  preached  so  eloquently  to  the 
Hessians  in  the  British  army  that  they  were  in- 
clined to  desert.  His  church  was  used  by  them  as 
a  hospital  and  after  their  departure,  when  it  was 
reopened  for  worship,  he  preached  on  Ps.  79:  i, 
"O  God,  the  heathen  are  come  into  Thine  in- 
heritance, etc."  Rev.  Dr.  Hendel's  patriotism  was 
so  well  known  that  when  he  went  over  the  moun- 
tains to  Lykens  Valley  to  preach  he  was  guarded 
by  the  Reformed  lest  he  would  be  attacked  by 
the  Indians.  General  Nicolas  Herkimer,  the 
hero  of  the  battle  of  Oriskany  in  New  York  state, 
who  died  on  the  battlefield,  was  a  German  Re- 
formed. But  the  most  prominent  Reformed  offi- 
cer was  Baron  Steuben.  He  came  to  America 
from  service  in  the  army  of  King  Frederick  the 
Great  of  Prussia.  He  became  the  great  drill- 
master  of  our  army.  After  his  coming  the  regu- 
240 


HISTORY  OF  THE  REFORMED  CHURCH. 

lars  of  the  Continental  army  were  never  beaten 
in  a  fair  fight.  The  effect  of  the  Revolution  on 
the  church  was  unfortunate.  Many  of  the  minis- 
ters were  unpaid  or  paid  in  continental  money 
which  was  almost  worthless.  Some  of  the  con- 
gregations were  overrun  by  armies,  as  German- 
town  and  Skippack.  The  attention  of  the  people 
was  diverted  from  sacred  things  and  almost  no 
ministers  were  raised  up  for  the  church.  In  view 
of  these  various  difficulties  the  Coetus  appointed 
a  fast-day  for  the  church  in  1779.  At  the  be- 
ginning of  the  war  the  memorial  service  on  the 
death  of  General  Montgomery,  Feb.  19th,  1776 
was  held  in  the  First  Reformed  church  of  Phila- 
delphia. And  after  Washington's  death  the  So- 
ciety of  Cincinnati  composed  of  the  officers  of  the 
Revolutionary  army,  held  memorial  services  in 
that  church,  February  22nd,  1800. 

SECTION  3. 

THE   EARLY   HISTORY  OF  THE   SYNOD. 

In  1792  the  Coetus  prepared  to  separate  from 
the  mother  church  of  Holland.  The  reasons  for  it 
were : 

1.  Holland  was  so  far  away  that  corre- 
spondence between  our  church  and  the  Dutch 
church  was  difficult. 

2.  There  was  a  difference  in  language,  as  the 
Hollanders  spoke  Dutch,  our  church,  German. 

3.  The  Holland  Church  was  unwilling  to  give 
our  Church  certain  privileges,  as  the  right  to  or- 
dain or  to  found  a  school  for  the  education  of 
ministers. 

The  first  Synod  of  our  Church  was  held 
April  27th,  1793  at  Lancaster.  It  then  contained 
twenty  two  ministers,  seventy _  eight  congrega- 
tions and  about  15,000  communicants. 

16  241 


HISTORY  OF   THE  REFORMED  CHURCH. 

Two  problems  faced  the  new  Synod,  (i)  The 
change  of  the  language  from  German  to  English. 
(2)  A  school  to  educate  ministers. 

(i)  The  change  of  the  language  often  caused 
bitter  feelings  in  congregations  between  the  young- 
er or  more  progressive  party  and  the  older  or  con- 
servative, who  desired  to  retain  German.  The 
Philadelphia  congregation  w^as  the  first  to  be 
greatly  divided,  first  the  English  party  going  out, 
then  the  German  seceding.  Gradually,  however, 
our  Church  has  learned  to  deal  wisely  with  this 
question. 

(2)  The  second  difficulty,  the  lack  of  minis- 
ters, was  for  a  while  partially  met  by  private 
theological  schools.  The  Rev.  C.  J.  Becker,  D.  D. 
opened  one  at  Baltimore,  Rev.  S.  Helffenstein, 
D.  D.,  at  Philadelphia,  and  Rev.  F.  L.  Herman, 
D.  D.,  at  Falkner  Swamp.  They  educated  a 
number  of  young  men,  Helffenstein  educating  the 
most,  twenty  seven.  But  in  spite  of  all  these  ef- 
forts the  Church  outgrew  the  number  of  ministers. 
So  an  effort  was  made  to  found  a  theological 
school  in  1820.  It  was  not  opened  till  1825,  when 
Rev.  Lewis  Mayer,  D.  D.,  began  teaching  at  Car- 
lisle in  connection  with  Dickinson  College.  This 
school  was  removed  in  1829  to  York  when  Prof. 
F.  A.  Ranch  was  added  to  the  faculty.  A  classi- 
cal school  was  started  in  connection  with  it  which 
was  removed  to  Mercersberg  1835,  where  it  was 
changed  to  Marshall  College  and  later  1853  re- 
moved to  Lancaster.  The  theological  seminary 
was  removed  from  York  to  Mercersburg  in  1836 
and  later  in  1871  removed  to  Lancaster.  In  the 
early  part  of  the  19th  century  our  Church  sent 
home  missionaries  to  North  Carolina  which  led 
to  the  founding  of  North  Carolina  Classis.  It 
also  sent  missionaries  to  Ohio  and  the  .West, 
where  it  grew  rapidly,  spreading  iri  Indiana  and 

m 


HISTORY    OF   THE  REFORMED  CHURCH. 

Wisconsin.  A  theological  seminary  was  founded 
in  1848  at  Tiffin,  Ohio  where  also  Heidelberg 
College  was  founded.  The  Germans  also  founded 
a  Mission  House  at  Franklin,  Wisconsin  in  i860 
for  the  education  of  German  ministers. 

In  1863  the  Church  observed  the  300th  anni- 
versary of  the  puDlication  of  the  Heidelberg  Cate- 
chism in  1563  and  a  large  conference  was  held  in 
Philadelphia,  January  17th,  1863.  The  various 
Classes  and  congregations  held  Tercentenary 
services  during  that  year.  Free-will  offerings 
were  made  which  in  the  Eastern  Synod  alone 
amounted  to  $108,000.00.  In  1863  the  various 
Synods  and  Classes  united  to  form  the  General 
Synod  of  our  Church.  In  1893  the  Church  ob- 
served the  Centennial  of  the  organization  of  its 
synod  independent  of  the  Reformed  Church  of 
Holland. 

SECTION    4. 

OUR  CHURCH   GOVERNMENT. 

The  Government  of  our  Church  is  Presby- 
terial,  that  is,  it  centers  in  elders  or  presbyters. 
In  Germany  the  eldership  or  spiritual  council  of 
a  congregation  was  called  the  Presbyterium. 
There  are  three  forms  of  Church  government: 
the  Episcopal,  or  government  by  bishops :  the 
Congregational,  or  government  by  the  congrega- 
tion :  and  the  Presbyterial,  or  government  by 
the  elders  and  the  ministers. 

In  our  Church  there  are  really  five  church 
courts : 

I.  The  Congregation.  Each  congregation 
has  an  annual  congregational  meeting  for  the 
election  of  elders  and  deacons  and  such  other 
business  as  may  be  of  importance.  Each  com- 
municant and  contributing  member  has  a  vote 
243 


HISTORY  OF  THE  REFORMED  CHURCM. 

unless  otherwise  stated  in  the  charter  of  the 
church.  Each  member  should  be  interested 
enough  in  his  congregation  to  attend  this  meeting. 

2.  The  Consistory.  This  is  composed  of  your 
pastor,  the  elders  and  the  deacons  and  meets 
monthly,  quarterly  or  yearly  as  it  decides.  The 
special  duty  of  the  deacons  is  to  look  after  the 
financial  interests  of  the  congregation,  of  the 
elders  to  care  for  its  spiritual  interests.  The 
elders,  together  with  the  minister  also  compose  a 
Spiritual  Council,  whose  duty  is  to  receive  mem- 
bers into  the  church  and  to  discipline  any  who  are 
unwor4:hy. 

3.  The  Classis.  This  is  a  higher  court  than  the 
consistory  or  congregation  and  is  composed  of 
the  congregations  or  charges  within  a  certain 
district  or  territory.  At  its  meetings  it  is  com- 
posed of  ministers  belonging  to  it  and  also  an 
elder  from  each  charge  belonging  to  it.  It  usually 
meets  once  a  year  in  the  spring. 

4.  The  Synod.  This  is  composed  of  all  the 
Classes  within  a  certain  district.  ^  At  its  meet- 
ings, if  it  be  a  delegated  synod,  it  is  composed  of 
ministers  and  elders  delegated  to  it  from  each 
classis  belonging  to  it.  If  it  be  a  convention 
synod  it  is  composed  of  as  many  ministers  and 
elders  from  all  its  charges  as  attend.  The  synod 
is  usually  held  once  a  year  in  the  fall. 

5.  The  General  Synod.  This  includes  the  whole 
Church  and  is  composed  of  ministers  and  elders 
elected  to  it  by  the  various  classes  of  the  Church. 
It  usually  meets  once  in  three  years  in  the  month 
of  May. 

These  five  form  the  Church  courts  of  our 
Church.  In  addition  to  them  there  are  a  number 
of  Boards  and  Institutions  of  the  Church  usually 
under  the  control  of  the  General  synod  or  of  the 
synods. 

244 


HISTORY   OF   THE   REFORMED  CHURCH. 

1.  The  Board  of  Foreign  Missions,  which 
aims  at  the  conversion  of  the  heathen  to  Christi- 
anity. It  has  mission  work-  in  North  Japan,  at 
Tokio  and  Sendai  and  in  central  China  at  Yochow 
and  Chen-chow  in  the  province  of  Hunan. 

2.  The  Board  of  Home  Missions,  which  es- 
tabhshes  congregations  and  builds  churches  in 
our  own  country  where  Reformed  members  can 
be  found  or  "where  there  is  need  of  religious 
services. 

3.  The  Sunday  School  Board  of  the  Church 
which  provides  our  Sunday  Schools  with  Lesson 
helps   and    other    publications    and   aims    to    plant^_ 
and  aid  Sunday  Schools  wherever  possible. 

There  are  other  institutions  of  our  Church 
needing  support  and  contributions  as : 

The  various  Theological  Seminaries  at  Lan- 
caster, Pa.,  Dayton,  O.,  and  Franklin,  Wis. 

The  various  Colleges  as  Franklin  and  Mar- 
shall at  Lancaster,  Pa.,  Heidelberg  at  Tiffin,  O., 
the  German  Mission  House  at  Franklin,  Wis..  Ur- 
sinus  College  at  Collegeville,  Pa.,  and  Catawba 
College,  Newton,  N.  C. 

The  Orphans'  Homes  at  Womelsdorf.  Pa., 
Greenville,  Pa.,  Fort  Wayne,  Ind.,  and  Crescent, 
N.  C. 

The  Board  and  also  the  Society  for  the  relief 
of  Ministers  and  their  Widows. 

The  \^rious  Reformed  Publication  Boards 
at  Philadelphia,  Pa.,  and  Cleveland,  O. 

The  various  Church  Papers  as  the  Messenger, 
Philadelphia,  Pa.,  The  Christian  World,  Cleve- 
land, O.,  The  Reformed  Church  Record,  Reading, 
Pa.,  The  Reformed  Church  Herald,  Lisbon,  Iowa. 
These  are  English.  The  German  Church  Paper 
is  the  Kirchenzeitung,  Cleveland,  O. 
245 


BOOK  V, 


Ifgmn0. 


HYMNS. 

All  hail  the  power  of  Jesus'  name ! 

Let  angels  prostrate  fall ! 
Bring  forth  the  royal  diadem, 

And  crown  Him  Lord  of  all. 

Sinners  whose  love  can  ne'er  forget 
The  wormwood  and  the  gall; 

Go,  spread  your  trophies  at  His  feet. 
And  crown  Him  Lord  of  all. 

Let  every  kindred,  every  tribe, 

On  this  terrestrial  ball. 
To  Him  all  majesty  ascribe. 

And  crown  Him  Lord  of  all. 

Oh,  that  with  yonder  sacred  throng, 

We  at  His  feet  may  fall; 
We'll  join  the  everlasting  song. 

And  crown  Him  Lord  of  all. 


2. 

Nearer,  My  God,  to  Thee, 

Nearer  to  Thee, 
E'en  though  it  be  a  cross 

That  raiseth  me; 


Note.  These  Hymns  are  for  use  at  Catecheticaj 
Lectures  and  also  some  of  them  may  be  committed 
by  catechumens. 

249 


HYMNS. 

Still  all  my  song  shall  be, 
II :  Nearer,  my  God,  to  Thee,  :I| 
Nearer  to  Thee. 

Though,  like  a  wanderer. 

The  sun  gone  down. 
Darkness  be  over  me. 

My  rest  a  stone; 
Yet  in  my  dreams  I'd  be 
II :  Nearer,  my  God,  to  Ihee,  :|j 

Nearer  to  Thee. 

There  let  the  way  appear. 

Steps  unto  heaven; 
All  that  Thou  sendest  me, 

In  mercy  given : 
Angels  to  beckon  me 
II :  Nearer,  my  God,  to  Thee,  :|| 

Nearer  to  Thee. 

Then,  with  my  waking  thoughts 
Bright  with  Thy  praise, 

Out  of  my  stony  griefs 
Bethel  I'll  raise; 

So  by  my  woes  to  be 

II :  Nearer,  my  God,  to  Thee,:|| 
Nearer  to  Thee. 


3* 

I  LOVE  Thy  kingdom.  Lord, 
The  house  of  Thine  abode; 

The  Church  our  blest  Redeemer  sav'd 
With  His  own  precious  blood! 

I  love  Thy  Church,  O  God! 

Her  walls  before  Thee  stand, 
Dear  as  the  apple  of  Thine  eye. 

And  graven  on  Thy  hand. 

:i5o 


HYMNS. 

For  her  my  tears  shall  fall; 

For  her  my  prayers  ascend: 
To  her  my  cares  and  toils  be  given, 

Till  toils  and  cares  shall  end. 

Beyond  my  highest  joy 

I  prize  her  heavenly  ways, 

Her  sweet  communion,  solemn  vows. 
Her  hymns  of  love  and  praise. 


4. 

Sun  of  my  soul,  Thou  Saviour  dear, 
It  is  not  night  if  Thou  be  near; 

O   may  no   earth-born  cloud  arise 
To  hide  Thee  from  Thy  servants  eyes. 

When  the  soft  dews  of  kindly  sleep 
My  wearied  eyelids  gently  steep. 

Be  my  last  thought,  how  sweet  to  rest. 
Forever  on  my  Saviour's  breast. 

Abide  with  me  from  morn  to  eve, 
For  without  Thee  I  cannot  live; 

Abide  with  me  when  night  is  nigh, 
For  without  Thee  I  dare  not  die. 

Come  near  and  bless  us  when  we  wake. 
Ere  through  the  world  our  way  we  take, 

Till  in  the  ocean  of  Thy  love 
We  lose  ourselves  in  heaven  above. 


Lord,  dismiss  us  with  Thy  blessmg, 

Fill  our  hearts  with  joy  and  peace: 
Let  us  each  Thy  love  possessing, 
351 


HYMNS. 

Triumph   in    redeeming   grace; 

II :  O  refresh  us:|| 
Traveling  through  the  wilderness. 

Thanks  we  give  and  adoration, 
For  Thy  Gospel's  joyful  sound: 

May  the  fruits  of  Thy  salvation 
In  our  hearts  and  lives  abound; 

II  :  May  Thy  presence  :|| 
With  us,  evermore  be  found. 

So,  whene'er  the  signal's  given, 
Us   from   earth   to  call   away. 

Borne  on  angels'  wings  to  heaven. 
Glad  the  summons  to  obey, 

_  ||:We  shall_  surely: II 
Reign  with  Christ  in  endless  day. 


6, 

How  sweet  the  name  of  Jesus  sounds 

In  a  believer's  ear ! 
It  soothes  his  sorrows,  heals  his  wounds, 

And  drives  away  his  fear. 

It   makes   the   wounded    spirit  whole. 
And  calms  the  troubled  breast ; 

'Tis  manna  to  the  hungry  soul. 
And  to  the  weary  rest. 

Dear  name!  the  rock  on  which  I  build, 

My  shield  and  hiding-place; 
My  never-failing  treasury  filled 

With  boundless  stores  of  grace. 

Jesus  !  my  "Shepherd,  Husband,  Friend ! 

My  Prophet,  Priest,  and  King! 
My  Lord,  my  Life,  my  Way,  my  End! 

Accept  the  praise  I  bring. 
5i52 


HYMNS. 

Just  as  I  am,  without  one  plea, 

But  that  Thy  blood  was  shed  for  me, 

And  that  Thou  bid'st  me  come  to  Thee, 
O  Lamb  of  God,  I  come ! — I  come ! 

Just  as  I  am,  and  waiting  not 
To  rid  my  soul  of  one  dark  blot, 

To  Thee,  whose  blood  can  cleanse  each  spot. 
O  Lamb  of  God,  I  come! — I  come! 

Just  as  I  am,  though  tossed  about 
With  many  a  conflict,  many  a  doubt. 

Fightings  and  fears  within,  without, 
O  Lamb  of  God,  I  come! — I  come  I 

Just  as  I  am;  Thy  love  unknown 
Has  broken  every  barrier  down; 

Now  to  be  Thine,  yea,  Thine  alone, 
O  Lamb  of  God,  I  come! — I  come! 


8. 

More  love  to  Thee,  O  Christ! 

2^Iore  love  to  Thee ; 
Hear  Thou  the  prayer  I  make. 

On  bended  knee ; 
This   is   my  earnest  plea  — 
1 1  :  More  love,  O  Christ,  to  Thee, 

More  love  to  Thee. 

Once  earthly  joy.  I  craved. 

Sought  peace  and  rest; 
No\y  Thee  alone  I  seek, 

Give  what  is  best : 
This  all  my  prayer  shall  be, 
1 1  :  More  love,  O  Christ,  to  Thee, : 

More  love  to  Thee. 
353 


HYMNS. 

Then  shall  my  latest  breath 

Whisper  Thy  praise; 
This  be  the  parting  cry 

My  heart  shall  raise, 
This  still  its  prayer  shall  be, 
1 1  :  More  love,  O  Christ,  to  Thee, 

More  love  to  Thee. 


9. 

Come,  Thou  Fount  of  ev'ry  blessing, 

Tune  my  heart  to  sing  Thy  grace; 
Streams  of  mercy  never  ceasing, 

Call  for  songs  of  loudest  praise : 
Teach  me  some  melodious  sonnet, 

Sung  by  flaming  tongues  above ; 
Praise  the  mount,  —  O  fix  me  on  it, 

Mount  of  God's   unchanging  love. 

Here  I  raise  my  Eben-Ezer, 

Hither  by  Thy  help  I'm  come ; 
And  I  hope,  by  Thy  good  pleasure, 

Safely  to  arrive  at  home. 
Jesus  sought  me  when  a  stranger, 

Wand'ring  from  the  fold  of  God ; 
He  to  rescue  me  from  danger, 

Interposed  with  precious  blood. 

Oh!  to  grace  how  great  a  debtor, 

Daily   I'm   constrained   to  be ! 
Let  that  grace  now,  like  a  fetter, 

Bind  my  wandering  heart  to  Thee; 
Prone  to  wander.  Lord  I  feel  it  — 

Prone  to  leave  the  God  I  love  — 
Here's  my  heart — O  take  and  seal  it; 

Seal  it  from  the  courts  above. 
254 


HYMNS. 

10* 

Alas  !  and  did  my  Saviour  bleed, 
And  did  my  Sovereign  die? 

Would  He  devote  that  sacred  head 
For  such  a  worm  as  I? 

Was  it  for  crimes  that  I  had  done, 
He  groaned  upon  the  tree? 

Amazing  pity !   grace   unknown ! 
And  love  beyond  degree ! 

Well  might  the  sun  in  darkness  hide, 

And  shut  his  glories  in, 
When  God  the  mighty  Maker  died 

For  man  the  creature's  sin. 

Thus  might  I  hide  my  blushing  face, 
While  His   dear  cross  appears, 

Dissolve   my  heart   in   thankfulness, 
And  melt  mine  eyes  to  tears. 

But  drops  of  grief  can  ne'er  repay 

The  debt  of  love  I  owe : 
Here,  Lord,  I  give  myself  away; 

'Tis  all  that  I  can  do. 


11* 


My  sins,  my  sins,  my  Saviour! 

They  take  such  hold  on  me, 
I  am  not  able  to  look  up, 

Save  only,   Christ  to  Thee : 
In  Thee  is  all  forgiveness. 

In  Thee  abundant  grace, 
My  shadow  and  my  sunshine 
The  brightness  of  Thy  face. 
255 


HYMNS. 

My  sins,  my  sins,  my  Saviour ! 

How  sad  on  Thee  they  fall ! 
Seen  through  Thy  gentle  patience, 

I  tenfold  feel  them  all. 
I  know  they  are  forgiven ; 

But  still,  their  pain  to  me 
Is  all  the  grief  and  anguish, 

They  laid,  my  Lord,  on  Thee. 

My  sins,  my  sins,  my  Saviour! 

Their  guilt  I  never  knew, 
Till,  with  Thee,  in  the  desert 

I  near  Thy  passion  drew. 
Till,  with  Thee,  in  the  garden 

I  heard  Thy  pleading  prayer, 
And  saw  the  sweat-drops  bloody 

That  told  Thy  sorrow  there. 

Therefore  my  songs,  my  Saviour! 

E'en  in  this  time  of  woe, 
Shall  tell  of  all  Thy  goodness 

To  suffering  man  below, 
Thy  goodness  and  Thy  favor, 

Whose  presence  from  above, 
Rejoice  those  hearts,  my  Saviour, 

That  live  in  Thee,  and  love. 


12. 


I  HEARD  the  voice  of  Jesus  say: 

"Come  unto  me  and  rest; 
Lay  down,  thou  weary  one,  lay  down 

Thy  head  upon  my  breast!" 
I  came  to  Jesus  as  I  was. 

Weary,  and  worn,  and  sad ; 
I  found  in  Him  a  resting  place, 

And  He  hath  made  me  glad. 
256 


HYMNS. 

I  heard  the  voice  of  Jesus  say, 

"Behold,  I  freely  give 
The  living  water !   thirsty  one, 

Stoop  down,  and  drink,  and  live." 
I  came  to  Jesus,  and  I  drank 

Of  that  life-giving  stream : 
My  thirst  was  quenched,  my  soul  revived. 

And  now  I  live  in  Him. 

I  heard  the  voice  of  Jesus  say, 

"I  am  this  dark  world's  light : 
Look  unto  me,  thy  morn  shall  rise, 

And  all  thy  day  be  bright." 
I  looked  to  Jesus  and  I  found 

In  Him  my  Star,  my  Sun; 
And  in  that  light  of  life  I'll  walk 

Till  all   my  journey's   done. 


13. 

Rock  of  Ages,  cleft  for  me, 
Let  me  hide  myself  in  Thee; 

Let  the  water  and  the  blood. 

From  Thy  riven  side  which  flowed, 

Be  of  sin  the  double  cure — 

Cleanse  me  from  its  guilt  and  power. 

Not  the  labors  of  my  hands 

Can   fulfill  Thy  law's   demands ; 

Could  my  zeal  no  respite  know ; 
Could  my  tears  forever  flow, 

All  for  sin  could  not  atone : 

Thou  must  save,  and  Thou  alone. 

Nothing  in  my  hand  I  bring, 

Simply  to  Thy  cross  I  cling; 
Naked,  come  to  Thee  for  dress, 
17  257 


HYMNS. 

Helpless,  look  to  Thee  for  grace : 
Foul,  I  to  the  fountain  fly ; 
Wash  me  Saviour,  or  I  die. 

While  I  draw  this  fleeting  breath, 
When  my  eyelids  close  in  death, 

When  I  soar  to  worlds  unknown, 
See  Thee  on  Thy  judgment-throne, 

Rock  of  Ages,  cleft  for  me, 
Let  me  hide  myself  in  Thee. 


14, 

Lord,  I  am  Thine,  entirely  Thine, 
Purchased  and  saved  by  blood  divine 

With  full  consent  Thine  I  would  be. 
And  own  Thy  sovereign  right  in  me. 

Here,  O  my  Lord,  my  soul,  my  all, 
I  yield  to  Thee  beyond  recall ; 

Accept  Thine  own — so  long  withheld, 
Accept  what  I  so  freely  yield. 

Grant  one  poor  sinner  more  a  place 
Among  the  children  of  Thy  grace ; 

A  wretched  sinner  lost  to  God. 

But  ransomed  by  Immanuel's  blood. 

The  vow  is  past  beyond  repeal; 

Now  will  I  set  the  solemn  seal : 
Thine  would  I  live,  Thine  would  I  die. 

Be  Thine   through  all   eternity. 


IS. 

Oh,  happy  day,  that  seals  my  choice 
On  Thee,  my  Saviour  and  my  God ! 

Well   may  this   glowing   heart   rejoice. 
And  tell  its  raptures  all  abroad. 
358 


HYMNS. 

Chorus  :  Happy  day,  happy  day, 

When  Jesus  washed  my  sins  away ! 
He  taught  me  how  to  watch  and  pray, 
And  live  rejoicing  every  day. 

O  happy  bond !  that  seals  my  vows 
To  Him  who  merits  all  my  love; 

Let  cheerful  anthems   fill  His   house. 
While  to  His  sacred  throne  I  move. — Cho. 

'Tis  done,  the  great  transaction's  done ; 

Deign,  gracious  Lord,  to  make  me  Thine ; 
Help  me,  through  grace,  to  follow  on. 

Glad  to  confess  Thy  voice  divine. — Cho. 

Here  rest  my  oft-divided  heart, 

Fixed  on  thy  God,  thy  Savious,  rest ; 

Who,  with  the  world  would  grieve  to  part, 
When  called  on  angel's  food  to  feast  ?-Cho. 

High  heaven  that  hears  the  solemn  vow, 
That  vow  renewed  shall  daily  hear. 

Till  in  life's  latest  hour  I  bow, 

And  bless  in  death  a  bond  so  dear. — Cho. 


16. 

Take  my  life,  and  let  it  be 

Consecrated  Lord  to  Thee, 
Take  my  hands,  and  let  them  move 

At  the  impulse  of  Thy  love. 

Chorus  :  All  to  Thee,  all  to  Th"ee, 

Consecrated,  Lord  to  Thee. 

Take  my  feet,  and  let  them  be 
Swift  and  beautiful  to  Thee. 

Take  my  voice,  and  let  me  sing 
Always  ■ —  only  —  for  my  king.  Cho. 
359 


Take  my  lips  and  let  them  be 
Filled  with   messages  to   Thee. 

Take  my  silver  and  my  gold, 

Not  a  mite  would  I   withhold.  Cho. 

Take  my  moments  and  my  days, 
Let  them  flow  in  endless  praise. 

Take  my  intellect  and  use 

Every  power  as  Thou  shalt  choose.  Cho. 

Take  my  life  and  make  it  Thine 

It  shall  be  no  longer  mine. 
Take  my  heart,  it  is  Thine  own, 

It  shall  be  Thy  royal  throne.  Cho. 

Take  my  love,  my  heart,  I  pour 

At  Thy  feet  its  treasure  store 
Take  myself  and  I  will  be 

Ever,  only,  all  for  Thee.     Cho. 


n. 


My  life,  my  love,  I  give  to  Thee, 

Thou  Lamb  of  God,  who  died  for  me; 

0  may  I   ever  faithful  be. 
My  Saviour  and  my  God ! 

Chorus  :  I'll  live  for  Him  who  died  for  me. 
How  happy  then  my  life  shall  be ! 
I'll  live  for  Him,  who  died  for  me. 
My  Saviour  and  my  God  ! 

1  now  believe  Thou   dost  receive. 

For  Thou  hast  died  that  I  might  live; 
And  now  henceforth  I'll  trust  in  Thee, 
My  Saviour  and  my  God.     Cho, 
260 


HYMNS. 

Oh,  Thou  who  died  on  Calvary 

To  save  my  soul  and  make  me  free, 

I  consecrate  my  life  to  Thee, 
My  Saviour  and  my  God.     Cho. 

Am  I  a  soldier  of  the  cross, 

A  follower  of  the  Lamb? 
And  shall  I  fear  to  own  His  cause. 

Or  blush  to  speak  His  name? 
Must  I  be  carried  to  the  skies, 

On  flowery  beds  of  ease, 
While  others  fought  to  win  the  prize, 

And  sailed  through  bloody  seas? 

Are  there  no  foes  for  me  to  face? 

Must  I  not  stem  the  flood? 
Is  this  vile  world -a  friend  to  grace. 

To  help  me  on  to  God? 
Sure  I  must  fight,  if  I  would  reign; 

Increase  my  courage,  Lord! 
I'll  bear  the  toil,  endure  the  pain. 

Supported  by  Thy  word. 

Thy  saints,  in  all  this  glorious  war, 

Shall  conquer,  though  they  die; 
They  view  the  triumph  from  afar, 

And  seize  it  with  their  eye. 
When  that  illustrious  day  shall  rise, 

And  all  Thy  armies  shine 
In  robes  of  victory  through  the  skies, 

The  glory  shall  be  Thine. 

19. 

Jesus  !  and  shall  it  ever  be 

A  mortal  man  ashamed  of  Thee? 

Ashamed  of  Thee,  whom  angels  praise. 

Whose  glories  shine  through  endless  days? 
861 


HYMNS. 

Ashamed  of  Jesus :  sooner  far 
Let  evening  blush  to  own  a  star: 

He  sheds  the  beams  of  Hght  divine 
O'er  this  benighted  soul  of  mine. 

Ashamed  of  Jesus  !  that  dear  friend 
On  whom  my  hopes  of  heaven  depend! 

No;  when  I  blush  —  be  this  my  shame, 
That  I  no  more  revere  His  name. 

Ashamed  of  Jesus !  yes  I  may, 
When  I've  no  guilt  to  wash  away, 

No  tear  to  wipe,  no  good  to  crave. 
No  fears  to  quell,  no  soul  to  save. 


20. 

My  faith  looks  up  to  Thee, 

Thou  Lamb  of  Calvary, 

Saviour  divine ! 
Now  hear  me  while  I  pray, 

Take  all  my  guilt  away, 
Oh,  let  me  from  this  day 

Be  wholly  Thine. 

May  Thy  rich  grace  impart 

Strength  to  my  fainting  heart. 

My  zeal  inspire  : 
As  Thou  hast  died  for  me. 

Oh,  may  my  love  to  Thee 
Pure  warm  and  changeless  be, 

A  living  fire ! 

While  life's  dark  maze  I  tread, 
And  griefs  around  me  spread, 
Be  Thou  my  guide ; 

Bid  darkness  turn  to  day, 
^03 


HYMNS. 

Wipe  sorrow's  tears  away, 
Nor  let  me  ever  stray 
From  Thee  aside! 

When  ends  life's  transient  dream, 

When  death's  cold,  sullen  stream 

Shall   o'er  me   roll, 
Blest  Saviour!  then,  in  love, 

Fear  and  distrust   remove: 
Oh,  bear  me  safe  above, 

A  ransomed  soul ! 


2U 

Jesus,  I  my  cross  have  taken, 

All  to  leave  and  follow  Thee; 
Naked,  poor,  despised,  forsaken, 

Thou,  from  hence,  my  all  shalt  be! 
Perish  every  fond  ambition, 

All  Fve  sought,  or  hoped,  or  known. 
Yet  how  rich  is  my  condition, 

God  and  heaven  are  still  my  own! 

Let  the  world  despise  and  leave  me. 

They  have  left  my  Saviour,  too; 
Human  hearts  and  looks  deceive  me — 

Thou   art  not,   like  them,   untrue; 
Oh,  while  Thou  dost  smile  upon  me, 

God  of  wisdom,  love  and  might, 
Foes  may  hate,  and  friends  disown  me, 

Show  Thy  face  and  all  is  bright. 

Man  may  trouble  and  distress  me, 
'Twill  but  drive  me  to  Thy  breast ; 

Life  and  trials  hard  may  press  me; 
Heaven  will  bring  me  sweeter  rest! 
263 


HYMNS. 

Oh,  'tis  not  in  grief  to  harm  me, 
While  Thy  love  is  left  to  me, 

Oh,  't  were  not  in  joy  to  charm  me, 
Were  that  joy  unmixed  with  Thee. 

Go  then,  earthly  fame  and  treasure! 

Come  disaster,  scorn  and  pain ! 
In  Thy  service  pain  is  pleasure, 

With  Thy  favor,  loss  is  gain. 
I  have  called  Thee  —  Abba,  Father : 

I  have  stayed  my  heart  on  Thee ! 
Storms  may  howl,  and  clouds  may  gather, 

All  must  work  for  good  to  me. 


Jesus!  I  live  to  Thee, 
The  loveliest  and  best ; 

My  life  in  Thee,  Thy  life  in  me, 
In  Thy  blest  love  I  rest. 

Jesus !  I  die  to  Thee, 

Whenever  death  shall  come 
To  die  in  Thee,  is  life  to  me, 

In  my  eternal  home. 

Whether   to    live    or    die, 
I  know  not  which  is  best; 

To  live  in  Thee,  is  bliss  to  me. 
To  die  is  endless  rest. 

Living  or  dying.  Lord, 
I  ask  but  to  be  Thine ; 

My  life  in  Thee,  Thy  life  in  me 
Makes   heaven   forever  mine. 

264 


HYMNS. 

Christ  for  the  world  we  sing; 

The  world  to  Christ  we  bring, 

With  loving  zeal ; 
The  poor,  and  them  that  mourn, 

The  faint  and  overborne, 
Sin-sick  and  sorrow-worn. 

Whom   Christ  doth  heal. 

Christ  for  the  world  we  sing; 

The  world  to  Christ  we  bring, 

With   fervent  prayer ; 
The  wayward  and  the  lost. 

By  restless  passions  tossed, 
Redeemed  at  countless  cost, 

From  dark  despair. 

Christ  for  the  world  we  sing; 

The  world  to  Christ  we  bring, 

W^ith  one  accord ; 
With   us   the   work   to   share. 

With  us  reproach  to  dare, 
With  us  the  cross  to  bear. 

For  Christ  our  Lord. 

Christ  for  the  world  we  sing; 

The  world  to  Christ  we  bring. 

With  joyful  song; 
The  new-born  souls,  whose  days. 

Reclaimed   from  error's  ways. 
Inspired  with  hope  and  praise, 

To  Christ  belong. 


'4fi6 


HYMNS- 

Break  Thou  the  bread  of  life, 

Dear  Lord,  to  me. 
As  Thou   didst  break  the  loaves 

Beside  the  sea ; 
Beyond  the  sacred  page 

I  seek  Thee,  Lord ; 
My  spirit  pants  for  Thee, 

O  living  Word ! 

Bless  Thou  the  truth,  dear  Lord, 

To  me — to  me — 
As  Thou  didst  bless  the  bread 

By  Galilee ; 
Then  shall  all  bondage  cease, 

All  fetters  fall; 
And  I  shall  find  my  peace, 

My  All-in- All !    " 


BOOK  VI 


ADVICE  TO 
CATECHUMENS. 


ADVICE  TO  CATECHUMENS. 

^  i«  « 
WHAT    IS    CONFIRMATION. 

You  are  about  to  be  confirmed.    What  is  it. 

Confirmation  is  a  public  profession  of  your 
faith  in  Jesus  as  your  Saviour.  It  is  also  a  re- 
newal of  the  baptismal  vows  made  in  your  name 
by  your  parents.  (The  first  of  these  views 
is  the  original  Reformed  view  of  confirmation, 
the  latter  came  in  through  the  iijfluence  of  Spen- 
er  and  the   Lutheran   Pietists.) 

Confirmation  is  a  rite  which  consists  of  three 
main  acts,  first,  your  vows  to  God ;  second,  the 
laying  on  your  head  of  the  hands  of  your  pastor 
and  the  third,  the  giving  of  the  right  hand  of 
fellowship  by  your  pastor. 

Your  vows  are  as  follows :  The  minister  asks 
you :  Dost  thou  now  in  the  presence  of  God  and 
this  congregation  renew  the  solemn  promise  and 
vow  made  in  thy  name  in  baptism?  Dost  thou 
ratify  and  confirm  the  same  and  acknowledge  thy- 
self bound  to  believe  and  to  do  all  those  things 
which  thy  parents  undertook  for  thee.  Answer, 
I  do. 

Dost  thou  renounce  the  Devil  with  all  his 
ways  and  works,  the  world  with  its  vain  pomp 
and  glory,  and  the  flesh  with  its  sinful  desires? 
Answer,  I  do. 

Then  the  minister  will  say :  Profess  now  your 
faith  before  God  and  this  congregation,  when  you 
will  repeat  the  -Creed. 

The  first  of  these  vows  is  a  renewal  of  your 
269 


ADVICE   TO   CATECHUMENS. 

baptismal  vows,  the  second  is  a  vow  of  consecra- 
tion and  obedience,  the  third  a  profession  of  your 
faith  in  Christ  and  the  doctrines  of  the  Bible. 

The  laying  on  of  hands  at  Confirmation  is 
a  very  old  religious  custom  coming  from  the 
Bible  times.  Jacob  blessed  his  grandsons  thus. 
Jesus  also  blessed  little  children.  The  apostles 
used  the  laying  on  of  hands  at  the  ordination  of 
deacons.  The  minister,  in  laying  on  his  hands, 
repeats  a  verse  of  Scripture,  which  is  a  prayer 
for  your  faithfulness  to  God. 

The  giving  of  the  right  hand  of  fellowship 
by  your  pastor  is  a  sign,  that  he,  in  the  name  of 
the  congregation,  welcomes  you  into  the  Chris- 
tian church  and. to  all  its  blessed  privileges. 

HOW   PREPARE  FOR   CONFIRMATION? 

Your  first  duty  is  consecration.  Confirmation 
without  consecration  to  God  is  a  dead  form  and 
avails  nothing.  Confirmation  is  only  the  outward 
form  of  your  inward  consecration.-  Only  when 
confirmation  and  consecration  are  united  together 
will  it  be  a  true  rite.  First  of  all,  consecrate 
yourself  to  God. 

Your  next  duty  is  prayer.  It  is  by  prayer 
that  you  consecrate  yourself.  But  you  need 
prayer  after  you  have  consecrated  yourself  to  God 
for  the  first  time.  Prayer  keeps  up  your  consecra- 
tion to  God.  You  need  a  great  deal  of  prayer 
before  confirmation. 

A  third  duty  before  confirmation  is  to  real- 
ize that  you  are  a  child  of  God.  Once  you  were 
a  stranger  to  Him,  perhaps  a  rebel,  but  like  the 
Prodigal  Son  you  have  come  back  to  the  Father's 
house.  The  Reformed  Church  has_  always  in- 
sisted in  a  genuine  religious  experience  before 
confirmation.  Her  method  has  been  a  beautiful 
270 


ADVICE  TO  CATECHUMENS. 

combination  of  the  educational  religion  as  in 
catechization  and  of  the  experimental.  The  con- 
stitution of  our  church  requires  it  of  you  (Art. 
129).  The  question  in  confirmation  presupposes 
it.  You  need  to  feel  that  Christ  is  the  forgiver 
of  your  sins  and  your  personal  Saviour.  You 
must  be  born  again  (Answer  8)  if  you  trust 
your  salvation  to  Christ.  "He  that  believeth 
hath  life."  The  ground  of  your  salvation  is  the 
finished  work  of  Christ  on  the  cross  (Answer 
60).  Having  thus  found  Christ  as  your  personal 
Saviour,  your  confirmation  is  only  the  outward 
profession  of  that  inward   faith. 

V^^HAT    ARE    VOU    TO    DO    AT    CONFIRMATION? 

While  it  is  important  for  you  to  watch  the 
outward  form  so  that  there  be  no  mistake,  yet 
it  is  more  important  for  you  to  care  for  the  in- 
ward spirit.  You  ought  to  think  of  all  that  con- 
firmation means,  of  the  solemn  step  you  are  tak- 
ing. You  ought  to  spend  your  time  in  silent 
prayer  to  God  for  grace  and  blessing.  You  are 
taKing  on  j^ourself  solemn  vows  before  God  and 
man  —  to  last  through  life,  yes  to  last  forever 
into  eternity.  You  may  feel  your  weakness  but 
"your  sufficiency  is  of  God".  He  is  able  to  keep 
you  from  falling  and  to  present  you  faultless  be- 
fore His  throne.  In  your  prayer  at  confirmation 
ask  for  His  presence  and  peace  in  3^our  heart, 
that  the  benediction  of  God  may  come  upon  you 
in  that  solemn  act. 

WHAT  SHOULD  YOU   DO  AT  YOUR  *-IRST  COMMUNION? 

I.  Meditate,  think  on  the  meaning  of  the 
sacrament.       It  means : 

(a)  A  Renewal    That  you  renew  your  con- 
271 


ADVICE  TO   CATECHUMENS. 

firmation  vow  at  each  sacramental  service.  The 
Roman  word  sacramentum  meant  the  oath  that 
the  Roman  soldier  took  to  his  government.  So  you 
make  your  solemn  vow  to  God  there. 

(b)  A  Communion.  We  generally  call  the 
service  a  communion  because  you  ought  to  com- 
mune there  with  God  in  prayer. 

{c)  A  Memorial.  The  Saviour  said,  "This  do 
in  remembrance  of  me".  You  are  to  remember 
how  your  Saviour  died  for  you  on  the  cross. 
You  ought  to  think  much  of  His  atoning  work. 

(d)  A  Prophecy.  It  is  a  type  of  a  greater 
feast,  the  Lamb's  Supper  in  heaven,  in  which 
perhaps  some  of  your  dear  ones  are  joining  now, 
and  where  you  hope  to  sit  after  death. 

2.  Pray.  There  should  be  much  silent  prayer 
on  your  part  during  the  communion.  While 
others  are  communing  and  when  you  yourself  com- 
mune, you  should  pray  thus.  The  service  will 
then  be  really  a  communion  with  God. 

3.  Resolution.  Go  out  from  the  service  with 
a  strong  purpose  to  serve  God.  Determine  that 
you  will  give  up  forbidden  sins  and  pleasures  and 
practise  selfsacrifice  for  His  sake.  Determine 
to  lead  a  Christ-like  life.  Keep  Him  before  you 
ever  your  model. 

WHAT  ARE  YOU  TO  DO  AFTER  CONFIRMATION  ? 

Having  found  Christ  as  your  personal 
Saviour  and  having  openly  professed  Him  at 
confirmation,  you  have  a  reasonable  hope  that 
you  are  a  Christian.  There  are  two  main  duties 
of  the  Christian,  the  outward  Christian  life  and 
the  inward  Christian  life:  or  as  the  Bible  puts 
the  works  and  faith. 

272 


ADVICE   TO   CATECHUMENS. 
THE    OUTWARD    CHRISTIAN    LIFE. 

Be  true  to  your  confirmation  vows.  Re- 
member what  you  promised  then.  You  are  now 
a  Christian  and  the  world  expects  you  to  Hve 
up  to  your  Christian  profession.  You  promised 
obedience,  then  be  obedient  to  God's  laws  —  do 
right.  Be  obedient  also  to  God's  calls  —  the 
calls  of  the  Spirit.  Lead  a  consistent  Christian 
life  as  far  as  you  know  how.  Try  to  imitate 
Christ  as  your  blessed  model,  then  you  will  be- 
come Christlike. 

Be  faithful  to  your  Church.  The  Church  is 
a  very  important  means  of  grace  to  you.  Never 
allow  anything  to  keep  you  from  her  services. 
Be  at  Church  on  Sunday,  at  prayer  meeting  when 
possible  and  at  Sunday  School.  Listen  carefully 
to  the  sermon.  Be  devout  in  the  house  of  God. 
Attend  the  Lord's  Supper  regularly,  not  mere- 
ly once  a  year,  but  whenever  that  feast  comes 
round.  A_t  the  Lord's  Supper  recall  your  con- 
firmation vows.  Belong  to  one  or  more  societies 
of  your  church  and  it  will  interest  and  help  you. 
You  must  be  a  worker  if  you  will  grow  as  a 
Christian.  Read  the  Church  papers  and  famil- 
iarize yourself  with  the  work  of  your  denomina- 
tion   and    of    the    Christian    church    generally. 

Be  careful  about  backslidinsr.  —  the  gradual 
slipping  away  from  Christ.  Do  not  allow  your- 
self to  lose  interest  in  Christ's  cause  or  His 
church.  All  this  is  due  generally  to  your  care- 
lessness about  your  inward  Christian  life. 

THE   INWARD   CHRISTIAN   LIFE. 

Read  your  Bible.    Begin  with  the  New  Tes- 
tament and  read  it  through.    Then  begin  with  the 
Old   Testament.    Read  part?  of  it  every   day,  at 
18  218 


ADVICE  TO   CATECHUMENS. 

least  a  chapter  every  Sunday.  If  possible  have 
a  Bible  of  your  ow^n  and  mark  the  passages  in  it 
that  you  love  the  best.  Commit  a  verse  a  da> 
to  memory  if  possible.  The  Word  of  God  will 
"keep  your  eyes  from  tears,  your  feet  from  fall- 
ing, and  your  soul  from  death". 

Be  regular  in  your  prayers.  Pray  every  day 
at  evening  and  also  in  the  morning  if  possible. 
Never  forget  them  or  give  them  up.  If  you  find 
your  prayers  getting  cold,  begin  praying  for  some 
one  else.  Keep  your  heart  warm  by  prayer. 
Make  the  prayer-life  the  fountain  of  a  beautiful 
symmetrical  Christian  character. 

But  do  not  pray  only  in  your  closet.  Be 
ready  to  pray  at  all  times  when  you  feel  like  it 
or  when  you  are  tempted  or  in  danger.  On  the 
street  or  at  business,  at  your  work  or  in  your 
social  circle  or  in  your  home  you  can  pray  si- 
lently for  help  and  blessing.  Pray  without  ceas- 
ing that  is,  be  always  in  the  spirit  of  prayer. 
Form  the  prayerful  mind. 


2f4 


BOOK  VII. 


Prag^rB. 


^  r  a  g  ^  r  B. 

On  taking  scats  in  the  catechetical  class. 

O  God  help  me  to  fix  my  mind  on  Thee  and 
Iheavenly  things.  Prepare  me  to  learn  something 
about  Thee.  Like  Mary,  may  I  sit  at  Jesus  feet 
and  choose  that  good  part  that  shall  not  be  taken 
away  from  me. 

"Here's  my  heart,  Lord,  take  and  seal  it 
Seal  it  from  Thy  courts  above."     Amen. 


Before  uniting  u.'ith  the  Church. 

O  blessed  Saviour  help  me  to  devote  myself 
to  Thee  for  life  and  eternity.  Enable  me  to 
give  up  sin  and  grow  like  Christ.  Be  Thou  my 
strength  in  weakness,  my  comfort  in  sorrow  and 
my  portion  forever.  Be  a  Prophet  to  teach  me, 
a  Priest  to  atone  for  me,  a  King  to  rule  over 
me.  Help  me  to  confess  Thy  name  and  present 
myself  a  living  sacrifice  of  thankfulness  to  Thee 
that  with  a  free  and  good  conscience  I  may  fight 
against  sin  and  Satan  in  this  life  and  afterwards 
reign  with  Thee  eternally  in  glory.  "Living,  may 
I  live  to  Thee,  dying,  may  I  die  in  Thee.  Living 
or  dying  may  I  ever  be  the  Lords,  for  Christ's 
sake."     Amen. 


On  taking  ones  seat  in  Church. 

O  Lord,  Thou  God  of  the  Sanctuary,  prepare 
me  to  worship  Thee  in  Thy  temple.     Give  me  the 
277 


spirit  of  reverence  and  communion  with  Thee. 
Enable  me  to  worship  Thee  in  spirit  and  in  truth. 
Help  me  to  join  in  the  prayers  and  praises  of 
the  church  with  heartiness,  to  hear  Thy  word 
with  attention  and  to  do  it  with  obedience. 
"May  the  words  of  my  mouth  and  the  medita- 
tions of  my  heart  be  acceptable  in  Thy  sight, 
O  Lord,  my  strength  and  my  Redeemer."  Amen. 


Before  the  Lord's  Supper. 

O  blessed  Saviour,  once  crucified  for  me,  may 
Thy  sufferings  touch  and  melt  my  heart.  For- 
give my  sin  and  cleanse  me  with  Thy  precious 
blood.  In  true  faith  and  holy  consecration  may 
I  come  to  the  table  of  the  Lord.  There  may  I 
receive,  not  only  the  bread  and  wine,  but  also 
become  partaker  of  the  Lord  Himself  by  His 
Spirit;  so  that  Christ  may  live  in  me.  May 
Thine  uplifted  Cross  prove  an  uplift  to  me  spirit- 
ually through  this  service.  And  in  it  give  me 
sweet  communion  and  close  fellowship,  for  Jesus 
sake.    Amen. 


After  the  Lord's  Supper. 

O  blessed  Christ,  I  have  tasted  this  day  of 
the  peace  and  presence  of  the  Lord.  Thy  com- 
munion has  been  sweet  and  precious.  In  the 
strength  of  this  food  may  I  go  on  to  glory.  As 
Thou  didst  sacrifice  Thyself  for  me  so  may  my 
life  be  a  sacrifice  to  Thee.  Keep  me  faithful  un- 
to death  and  then  as  I  have  sat  at  the  Lord's 
Supper  on  earth  may  I  sit  at  the  Lamb's  Supper 
in  heaven  with  the  Redeemed  of  God  for- 
ever.   Amen. 

278 


PRAYERS. 

Morning  Prayer. 
O  Lord,  for  the  rest  of  the  night  I  thank 
Thee  and  also  for  the  light  of  this  new  day. 
Guide  me  through  this  day  by  Thy  presence. 
Make  me  watchful  in  thought,  word,  and  deed. 
Keep  temptation  from  me  and  me  from  sin. 
Help  me  to  do  something  for  Thee  this  day.  In 
all  things  may  I  promote  Thy  glory  and  the  wel- 
fare of  my  fellowmen  through  Jesus  Christ.  Amen. 


Evening  Prayer. 

For  the  blessings  of  the  day  I  thank  Thee  O 
Lord  and  also  for  the  rest  of  the  night.  May  my 
sleep  be  sweet  and  free  from  sin.  Enable  me 
ere  I  sleep  to  forgive  and  be  at  peace  with  all  men 
as  well  as  with  Thee.  O  Thou  who  never  sleep- 
est,  watch  over  me  while  I  sleep  and  suffer  no 
harm  or  danger  nigh.  When  I  sleep  may^it  be 
with  Thee  and  when  I  awake,  may  it  be  to* labor 
for  Thee,' through  Jesus  Christ.     Amen. 


In   Temptation. 

O  God.  who  art  the  refuge  of  the  tempted, 
suffer  me  not  to  be  tempted  above  that  I  am  able ; 
but  with  every  temptation  make  a  way  of  escape 
to  me.  Turn  my  thoughts  away  from  the  temp- 
tation to  Thee.  Help  me  to  turn  my  back  on 
sin  and  say  with  Jesus  "Get  thee  behind  me 
Satan."  Strengthen  me  by  Thy  mighty  power  that 
I  may  come  out  of  temptation  conqueror  and 
more  than  conqueror  through  Him  that  loved  me. 
And  with  the  strength  of  resisted  sin  and  of 
Thy  Spirit  may  I  go  on  from  grace  to  grace  to 
glory,  for  Christ's  sake.  Amen, 
279 


PRAYERS. 

After  a  fall  into  sin. 

O  most  merciful  God,  I,  a  guilty  sinner, 
prostrate  myself  before  Thy  throne.  Have  mercy 
upon  me,  for  I  acknowledge  my  guilt,  I  confess 
my  sin  with  shame  and  confusion  of  face.  But 
Thou  art  a  God  of  mercy  and  desirest  not  the 
death  of  the  sinner  but  rather  that  he  may  turn 
from  his  sins  and  live.  Where  sin  abounded, 
grace  did  much  more  abound.  In  Thy  mercy 
receive  me,  by  the  merits  of  Christ  forgive  me  and 
with  the  blood  of  Jesus  cleanse  me.  Enable  me 
hereafter  to  resist  all  temptation,  especially  any 
besetting  sin  and  to  live  entirely  to  Thy  honor 
and  glory,  for  Christ's  sake.     Amen.  * 


In  sickness. 

O  almighty  God,  Thou  art  the  refuge  of  Thy 
saints,  hear  me  in  my  suffering  and  weakness  as 
I  cry  to  Thee.  O  blessed  Saviour  be  my  great 
Physician  and  bring  me  back  to  health  and 
strength.  Be  nearer  to  me  now  than  Thou  hast 
ever  been  to  me  in  health.  Give  me  grace  suf- 
ficient for  my  day.  I  pray  Thee  most  earnestly 
for  health,  but  Lord  Thou  knowest  best;  help  me 
to  say  with  Christ  "Thy  will  be  done".  Sanctify 
these  sicknesses  and  pains  to  me  that  they  may 
prepare  me  the  better  for  heaven,  through  Jesus 
Christ.    Amen. 


When  death  is  feared. 

O  Saviour,  if  I  should  die  be  Thou  with  me. 
Be  my  rod  and  staff  in  the  dark  valley.  Thou 
hast  been  near  and  dear  to  me  in  life;  be  just 


*  Note.   Read  or  pray  the  61st  Psalm. 


as  near  to  me  in  death.       Make  it  the  gateway  to 
glory  to  see  Thee  forever.     Amen. 


Table  Prayers. 


For  these  gifts  of  Thy  hand  O  Lord  we 
thank  Thee.  Help  us  to  use  them  for  Thy 
glory  and  in  Thy  service.     Amen. 

2. 

FOR   THE    MORNING    MEAL. 

O  Lord  bless  our  morning  meal.     Enable  us 
to  do  Thy  will  this  day,  through  Christ.     Amen. 
3- 

AT   NOON. 

From  our  busy  duties  we  gather  at  this  table 
O  Lord.  We  recognize  Thee  as  the  Giver  of  it 
all.  Transform  this  food  into  strength  and 
strength  into  noble  service,  for  Christ's  sake. 
Amen. 

4. 

for  EVENING  MEAL. 

O  Saviour  abide  with  us,  for  it  is  toward 
evening  and  make  Thyself  known  unto  us  in  the 
breaking  of  bread.     Amen. 


For  Christian  Endeavor  and  other  public  meetings. 
I. 
Blessed  Saviour,  Thou  wast  young  and  never 
wast  old,  we  come  to  Thee  as  Thy  young  disci- 
ples Help  us  to  fashion  our  lives  more  like 
Thy  life.  Give  us  the  youthful  spirit  until  we 
come  to  the  land  of  eternal  youth,  through 
Christ.     Amen. 

281 


PRAYERS. 


Father,  Thou  art  our  Father  and  we  Thy 
children.  Help  us  to  be  like  Thee  in  spirit  as 
we  are  in  name.  Make  us  dutiful  and  obedient, 
ever  mindful  of  Thy  slightest  call.  Feed  us  from 
Thy  fatherly  hand  and  at  last  gather  us  in  Thy 
great  family  in  heaven  through  Christ.     Amen. 

3. 

O  God  Thou  art  light ;  be  our  light.  Take 
away  the  darkness  of  error  and  of  sin.  Make  our 
hearts  bright  with  Thy  light  and  at  last  take  us 
from  this  dark  world  to  Thy  home  of  light 
above.     Amen. 


Sentence  and  Consecration  Pravers. 
I. 
Lord   help     me     to      "tell    others    all    around 
What  a  dear  Saviour  I  have  found." 
2. 
"Lord,  save  me  or  I  perish." 

3- 
"Lord,  I  believe,  help  Thou  my  unbelief."' 

4. 
May  I  grow  in  grace  as  I  grow  in  years. 

5. 
Lord  make  me  better,  nobler,  purer. 

6. 
Consecrate  me  to   Thee,   separate  me   from 
sin  and  dedicate  me  to  Thy  service. 

7. 
"Purge  me  with  hyssop  and  I  shall  be  clean, 
wash  me  and  I  shall  be  whiter  than  snow." 
28S 


Table  of  Contents. 

Page. 

BOOK    I 

THE    HEIDELBERG    CATECHISM. 

The    Heidelberg    Catechism 5 — 67 


BOOK   II. 

THE     SHORTER     HEIDELBERG     CATECHISM. 

The    Shorter    Heidelberg    Catechism...     "Ji — 118 


BOOK  III. 

BIBLE    HISTORY. 

Introductory  Section  —  The  Bible 121 — 122 

Part  I.  The  Old   Testament. 
Chapter    I.     From   the    Creation    to    the 

Patriarchs 124 — 128 

The  Creation 123 

Cain  and  Abel   125 

The  Life  of  Noah 126 

Chapter    H.      The    Patriarchs 128 — 136 

Abraham  and  Isaac 128 

Jacob  and  his  Sons 131 

Chapter  HI.  Moses  and  the  Israelites.  .   137 — 151 

Moses'  Early  Life 137 

Israel's  Deliverance  fi'om  Egypt 138 

The  Journey  to  Sinai 142 

383 


TABLE    OF    CONTENTS. 

Page. 
Chapter  III.     (Continued.) 

The  Israelites  at  Mt.  Sinai 143 

The  Tabernacle  and  its  Feasts 144 

The  Journey  to  Kadesh  Barnea 148 

The  Journey  to  Canaan 149  4 

Chapter   IV.      The  Conquest    of    Canaan 

and  the  Time  of  the  Judges 151 — 160 

The  Life  of  Joshua 151 

The  Judges 155 

Chapter  V.     The   Monarchy 160 — 172 

The  Life  of  Samuel 160 

The  Reign  of  Saul 162 

The  Reign  of  David 168 

The  Reign  of  Solomon 171 

Chapter  VI.     The  Divided  Kingdom...   172 — 182 

Introductory 172 

The  Age  of  Elijah 174 

The  Period  of  Elisha 177 

The  Decline  of  the  Northern  Kingdom 179 

History  of  the  Southern  Kingdom 180 

Chapter    VII.     The    Captivity    and    the 

Restoration 183 — 187 

The  Captivity  of  Babylon 188 

The  Restoration 185 

Part   11.     The   New    Testament. 

Chapter  I.     The  Life  of  Jesus 188 — 210 

His  Early  Life 188 

The  Year  of  Obscurity 192 

The  Year  of  Popularity 195 

The  Year  of  Opposition 197 

Passion  Week 201 

The  Day  of  His  Passion 204 

The  Forty  Days  of  Resurrection 208 

^84 


TABLE    OF    CONTENTS. 

Page. 
Chapter    II.  The    Apostolic    Church....  210—222 

The  Founding  of  the  Church.. 210 

Paul's  Missionary  Journeys 214 

a)  His  first  Missionary  Journey 214 

b)  The  second  Missionary  Journey 215 

c)  The  third  Missionary  Journey 217 

d)  Paul's  Voyage  to  Rome 220 

BOOK   IV. 
HISTORY    OF    THE    REFORMED    CHURCH. 

Chapter    I.       Switzerland 225—231 

UlricZwingli 225 

BuUinger  and  Calvin 229 

Chapter   II.     Germany 231—238 

John  a'Lasco 232 

Elector  Frederick  III.  and  the  Heidelberg 

Catechism 283 

The  Persecution  of  the  Reformed 236 

Chapter  III.     America 238—245 

The  Founding  of  tke  Church 238 

The  History  of  the  Coetus   239 

The  Early  History  of  the  Synod 241 

Our  Church  Government 243 


BOOK  V. 


HYMNS 
No. 


10.  Alas  !  and  did  my  Saviour  bleed 255 

I.  All  hail  the  power  of  Jesus'  name 249 

18.  Am   I   a   soldier   of  the   cross 261 

24.  Break  Thou  the  bread  of  life 266 

23.  Christ    for   the   world   we   sing 265 

9.  Come  Thou  Fount  of  ev'ry  blessing 254 

285 


TABLE    OF    CONTENTS. 

No.  Page. 

6.  How  sweet  the  name  of  Jesus  sounds...  252 

12.  I    HEARD  the  voice  of  Jesus   say 256 

3.  I   love  Thy  kingdom,   Lord 250 

19,  Jesus  !  and  shall  it  ever  be 261 

22.  Jesus,    I    live    for    Thee 264 

21.  Jesus,  I  my  cross  have  taken 263 

7.  Just   as   I   am,   without   one   plea 253 

5.  Lord,  dismiss  us  with  Thy  blessing 251 

14.  Lord,    I    am    Thine 258 

8.  More   love  to   Thee,   O    Christ ! 253 

20.  My   faith  looks  up  to  Thee 262 

17.  My  life,  my  love,  I  give  to  Thee 260 

II.'  My  sins,  my  sins,  my   Saviour 255 

2.  Nearer,   My   God,   to   Thee 249 

15.  Oh,    happy    day    258 

13.  Rock  of  Ages 257 

4.  Sun  of  my  soul,  Thou  Saviour  dear.  . . .  251 

16.  Take  my  life  and  let  it  be 259 


BOOK  VI. 

ADVICE   TO   CATECHUMENS. 

What   is    Confirmation  ? 269 

How  prepare  for  Confirmation  ?  • 270 

What  are  you  to  do  at  Confirmation  ?   271 

What     should     you     do     at    your    first    Com- 
munion?  271 

What  are  you  to  do  after  Confirmation  ? 272 

The   outward    Christian    Life 273 

The    inward    Christian    Life 273 


TABLE    OF    CONTENTS. 

Page. 
BOOK  VII. 

PRAYERS. 

Prayers 277 — 282 

On  taking  seats  in  the  catechetical  class...  277 

Before  uniting  with  the  Church 277 

On  taking  ones  seat  in  Church 277 

Before  the  Lord's  Supper 278 

After  the  Lord's  Supper 278 

Morning  Prayer 279 

Evening   Prayer 279 

In  Temptation 279 

After  a  fall  Into  sin 280 

In  sickness 280 

When  death  is  feared 280 

Table  Prayers 281 

For  Christian  Endeavor  and  other  public 

meetings 281 

Sentence  and  Consecration  Prayers 282 


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